Indexed OCR Text

541
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
2452. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
the if anyone is burdened by much anxiety then he should pray:
اللُهُمَّ إِّ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ وَفِيْ قَبْضَّتِكَ نَاصِيَتِى بِيَدِكَ مَاضٍ فِيَّ حُكُمُتَ عَدُلْ فِيَّ قَضَاؤُكَ
اسْأَلُّكَ بِكُلِّ اسٍ هُوَ لَكَ سَنَّيْتَ بِهِ نَفْسَكَ أَوْأَنْزَلْتَّهُ فِي كِتَابِكَ أَوْعَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ اَلْهَمْتَ
عِبَادَكَ آوِ اسْتَأْثَرْتَ بِهِ فِى مَكْنُونِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرَانَ رَبِيُغَ قَلْمِ وَجِلَاءَ هَمِىْ وَغَتِّئْ
{O Allah, I am your slave, son of your bondman and son of your bondwoman. I am
within you grasp and my forelock is in your hand. Your command is enforced on
me. Your decree about me is just. I beseech you in each of the name that is yours
with which you have called yourself, or which you have revealed in your Book, or
which you have taught anyone of your creature, or which you inspired your slaves,
or which you have preferred to preserve in the secret places with you - that you
make the Quran the spring of my heart and the dispeller of my anxiety and grief}
No slave prays in this way but Allah removes his grief and grants him ease instead.1
TAKBIR & TASBIH ON ACCLIVITY & DECLIVITY
(٢٤٥٣) وَعَنْ جَابِرٍ قَالَ كُنَّ إِذَا صَحِدُنَا كَبَّرْنَا وَإِذَا نَزَلْنَا سَبَّحُنَا - (رواه البخارى)
2453. Sayyiduna Jabir sal+, narrated that when they climbed up a rise they called
Allahu Akbar, and when they descended, they said, "subhan Allah."2
REMOVING GRIEF
(٢٤٥٤) وَعَنْ آَنَسٍ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَ إِذَا كَرَبَةُ أَهْرٌ يَقُولُ يَا عَنُّ يَا فَيُّوهُ
بِرَحْمَتِّكَ أَسْتَخِيْثُ - رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هذَا حَدِيْنْ غَرِيُبٌ وَلَيْسَ بِمَحْفُوظ.
2454. Sayyiduna Anas ws a +, narrated that when an affair caused him anxiety,
Allah's Messenger صلى الله عليه وسلم prayed:
{O The Ever-Living, O the eternal, I seek help in your mercy}3
COMMENTARY: Haakim and Ibn Sunni have transmitted this hadith (tradition) from
sayyiduna Ibn Mas'ud us k +). Haakim and Nasai have transmitted it from Sayyiduna Ali
usano, in a marfu form with the words that he repeated again and again in prostration.
(٢٤٥٥) وَعَنْ آلى سَعِيْدِنِ الْخُدْرِيِّ قَالَ قُلْنَا يَومَ الْخُنْدَقِ يَا رَسُولَ اللَّهِ هَلْ مِنْ شَهْيٍ تَقُولُهُ وَقَدْ بَلَغَتِ
الْقُلُوبُ الْحْتَاجِرَ قَالَ نَّعَمْ اَللَّهُؤَّ اسْتُرْ عَوْرَاتِنَا وَأُمِنُ رَوْعَاتِنَا قَالَ فَضَرَبَ اللَّهُ وُجُوهَ اَعْدَائِه بِالرِّئْحِ وَهَزَّهُ
اللهُ بِالرِّئْح۔ (رواه أحمد)
2455. Sayyiduna Abu Sa'eed al-Khudri رضى الله عنه narrated that during the Battle of the
Trenches, they pleaded. "O Messenger of Allah, is there a prayer we may use, for,
our hearts are in our mouths?" He said, "Yes, pray:
1 Razin.
2 Bukhari # 2993, Darimi # 2674, Musnad Amad 3-339.
3 Tirmidhi 3535.

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اَللَّهُتَّ اسْتُّنْ عَورَاتِنَا وَأُمِنْ رَوْعَاتِنَا
{O Allah, conceal our shortcomings and grant us security from fears.}"
Then, Allah sent a wind on the faces of His enemies and He defeated them
with the wind.1
COMMENTARY: The Battle of Trenches is also known as the Battle of al-Ahzab (the
confederates). The winds uprooted the cooking pots of the ahzab or confederates and
dismantled their tents.
PRAYER IN THE MARKET
(٢٤٥٦) وَعَنْ بُرَيْدَةً قَالَ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الشُّوْقَ قَالَ بِسْمِ اللَّهِ اللَّهُذَّ إِ أَسْأَلُكَ .
خَيْرَ هُذِهِ السّوقِ وَخَيْرَمَا فِيْهَا وَأَعُوذُبِكَ مِنْ شَرِّهَا وَشَرِّمَا فِيْهَا اللُّهُوَّ إِى أَعُوذُبِكَ مِنْ أَنْ أُصِيْبَ فِيْهَا
صَفْقَةً خَاسِرَةً- رَوَاهُ الْبَيْهَقِيُّ فِى الدَّحْوَاتِ الْگپیرِ.
2456. Sayyiduna Buraydah us a+, narrated that when he entered the market, the
Prophet Muhammad صلى الله عليه وسلم prayed.
بِسْمِ اللَّهِ اَللَّهُوَّ إِّ أَسْأَلُكَ خَيْرَ هُذِهِ الشُّوقِ وَخَيْرَ مَا فِيْهَا وَأَعُوذُبِكَ مِنْ شَرِّهَا وَشَرِّمَا فِيْهَا اَللّهَُّ إِّ
أَعُوذُبِكَ مِنْ أَنْ أُصِيْبَ فِيْهَا صَفْقَةً خَاسِرَةٌ
{In the name of Allah. O Allah, I ask you for the good of this market and the good
of what is in it (meaning, its people). And, I seek refuge in you from its evil and evil
in it. O Allah, I seek refuge in you lest I suffer a loss in a transaction.}2
CHAPTER - VIII
SEEKING REFUGE IN ALLAH
بَابُ الإِسْتِعَاذَةِ
In this chapter we reproduced the ahadith (tradition) about supplications seeking refuge in
Allah from disliked, contrary to Shari'ah and harmful things and from the deceit of the devil.
The ulama (Scholars) differ on whether it is better to recite (aus je) or (india). Most of them
prefer the latter in the light of the words of the Quran:
وَإِذَا ثَّرَأْتَ القُرْاتَ فَاسْتَعِذُ بِاللّهِ
{And when you recite the Quran. Seek refuge in Allah ... } (16:98)
However, the hadith (tradition) and the aathar establish that (443je) (I seek refuge in Allah)
may also be recited. So, there is no harm in doing so.
SECTION I
الفضلُ الآول
REFUGE FROM DIFFERENT THINGS
(٢٤٥٧) عَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَوَّذُوا بِاللّهِ مِنْ جَهْدِ الْبَلَاءِ وَدَرْكِ
1 Musnad Ahmad 3-3.
2 Bayhaqi in ad-Da'waat ul Kabir.

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الشَّقَاءِ وَسُوءِ القَضَّاءِ وَشَمَاتَةِ الْأَعْدَاءِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2457
said. "Seek refuge in Allah from the severity of trial, depth of wretchedness, evil
destiny and malicious mockery of enemies."1
COMMENTARY: This is a comprehensive prayer. It embraces all aspects of religious and
worldly problems.
THAT FROM WHICH THE PROPHET MUHAMMAD صلى الله عليه وسلم SOUGHT REFUGE
(٢٤٥٨) وَعَنْ أَنَسٍ قَالَ كَتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُؤَّ إِ أَعُوذُبِكَ مِنَ الْهَّ وَالحُزْنِ
وَالْعَجُزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَضَلَعِ الذَّيْنِ وَغَلَبَةِ الرِّجَالِ- (متفق عليه)
2458. Sayyiduna Anas رضى الله عنه narrated that the Prophet Muhammad صلى الله عليه وسلم prayed:
اللَّهُوَّ إِنِى أَعُوذُبِكَ مِنَ الْهَيِّ وَالْحُزْنِ وَالْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَضَلَعِ الذَّيْنِ وَغَلَبَّةِ الرِّجَالِ
{O Allah, I seek refuge in you from anxiety, grief, inability, slackness, cowardice,
niggardliness, burden of debt and domination of men.}2
(٢٤٥٩) وَعَنْ عَائِشَةً قَالَتْ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ إِى أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَّمِ
وَالْمَغْرَمِ وَالْتَأْثَمِ اللَّهُؤَّ إِى أَعُوْذُبِكَ مِنْ عَذَّابِ النَّارِ وَفِتْنَةِ النَّارِ وَفِتْنَةِ الْقَبْرِ وَعَذْابِ الْقَبْرِ وَمِنْ شَرِّ
فِتْنَةِ الْخِنِى وَمِنْ شَرِّفِتْنَةِ الْفَقْرِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيْحِ الدَّجَالِ اللُّهُوَّ اغْسِلُ خَطَايَاىَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ
وَنَقِّ قَلْيِيْ كَمَا يُنَقَى القَّوْبُ الْأَئِيَضُ مِنَ الدَّنَّسِ وَبَاعِدُ بَيْنِي وَبَيْنَ خَطَايَاىَ كَمَا بَاعْدَتَّ بَيْنَ الْمَشْرِقِ
وَالْمَغْرِبِ- (متفق عليه)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنها Sayyiduan Ayshah .2459
used to pray:
اَللَّهُوَ إِى أَعُوذُبِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَالْمَغْرَمِ وَالْمَأْثَمِ اللَّهَّ إِى أَعُوذُبِكَ مِنْ عَذَابِ الثَّارِ وَفِتْنَّةِ
النَّارِ وَفِتْنَةِ الْقَبْرِ وَعَذَّابِ الْقَبْرِ وَمِنْ شَرِّ فِتْنَةِ الْخِنى وَمِنْ شَرِّفِتْنَةِ الْفَقْرِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيْحِ الدَّجَالِ
اللَّهُوَ اغْسِلُ خَطَايَاىَ بِمَاءِ الشَّلْجِ وَأْلَبَرَدِ وَتَقِّ قَلْيِيْ كَمَا يُتَقَّى القَّوْبُ الْأَنْيَضُ مِنَ الدَّنَسِ وَبَاعِدُ بَيُّنِى وَبَيْنَ
خَطَايَاىَ گمَا بَاهُدَتَّ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ
{O Allah, I seek refuge in you from slackness decrepitude, debt and sin. O Allah, I
seek refuge in you from punishment in hell, trial of the fire, trial in the grave,
punishment in the grave, mischief of the trial of affluence, mischief of the trial of
poverty, the evil of the trial of the dajjal, O Allah, wash off my sins with snow and
hail water, cleanse my heart as a white garment is cleansed from filth, and remove
1 Bukhari # 6616, Muslim # 53-2707, Musnad Ahmad 2-246.
2 Bukhari # 6369, Abu Dawud # 1514, Tirmidhi # 3551, Musnad Ahmad 3-226.
:

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my sins far away from me as you have distanced the East from the west.}1
COMMENTARY: It must be understood that only the infidels will undergo Allah's
punishment. The monotheists will be punished in the hereafter for their misdeeds and that
cannot be called punishment but it is called 'disciplining' or correcting.'
The trial of the Fire is that which leads to hell, The trial of the grave is the questioning of
Munkar and Nakir, the two angels and if satisfactory answers are not given punishment in
the grave follows.
'Grave' refers to the intervening period between death and resurrection. It can be within
the grave or elsewhere:
The Prophet Muhammad صلى الله عليه وسلم made this supplication to teach the ummah. They
should seek refuge from these things.
(٢٤٦٠) وَعَنْ زَيْدٍ بُنِ أَرْقَمَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ إِنَّى أَعُوذُ بِكَ مِنَ
الْعَجُزِ وَالْكُسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اَللَّهُوَّ اتِ نَفْسِ تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكُهَا
أَنْتَ وَلِتُّهَا وَمَوَلَا هَا اللَّهُؤَّ إِى أَعُوذُ بِكَ مِنْ عِلٍْ لَّا يَنْفَهُ وَمِنْ قَلْبٍ لَا يَخْشَهُ وَمِنْ نَفْسٍ لَا تَشْبَهُ وَمِنْ
دَعْوَةٍ لَّا يُسْتَجَّابُ لَّهَا- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Arqam .2460
used to pray:
اَللَّهُوَّ إِّى أَعُوذُ بِكَ مِنَ الْعَجُزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اللَّهُوَّ اتِ نَفْسِئْ تَقْوَاهَا
وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكْهَا أَنْتَ وَلِتُّهَا وَمَولَا هَا اللَّهُؤَّ إِ آَمُؤْذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَهُ وَمِنْ قَلْبٍ لَا يَخْشَةُ
وَمِنْ نَفْسٍ لَّا تَشْبَهُ وَمِنْ دَعْوَةٍ لَّا يُسْتَجَابُ لَهَا
{O Allah, I seek refuge in you from inability, slackness, cowardice, niggardliness;
decrepitude and punishment in the grave. O Allah, let my soul observe taqwa and
purify it. You are the best purifier of it. You are its Guardian and its Master. O
Allah, I seek refuge in you from knowledge that will not benefit, from the heart
that will not submit, from a soul that will not be satisfied and from a supplication
that will not be granted.}2
COMMENTARY: knowledge that will not benefit is what is not put to practice and not
taught to others and such an is not allowed by Shari'ah.
Knowledge that does not arouse taqwa is a gate of the gate of this world and a kind of
worldly pursuit.
(٢٤٦١) وَعَنُ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ كَانَ مِنْ دُعَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَللَّهُوَّ إِنِّى اَعُوْذُبِكَ مِنْ
زَوَالِ نِعْمَتِكَ وَتَحَوُّلِ عَافِيَتِكَ وَ فجاءةِ نِعْمَتِكَ وَجَمِيةِسَخَطِك۔ (رواه مسلم)
2461. Sayyiduna Abdullah ibn Umar ws a>, narrated that one of the supplications
of Allah's Messenger صلى اللهعليه وسلم was:
1 Bukhari # 6275, Muslim # 49-589, Tirmidhi # 353560, Musnad Ahmad 2-185.
2 Muslim # 73-2722.

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اللَّهُوَّ إِنِّى أَعُوذُبِكَ مِنْ زَوَالِ نِعْمَتِّكَ وَتَحُوُّلِ عَافِيَتِكَ وَفُجَاءَةِ نِعُمَتِكَ وَجَمِيعِ سَخَطِكَ
{O Allah, I seek refuge in you from the withdrawal of blessings, a reversal of your
protection, a sudden reprisal from you and every kind of your wrath.]1
(٢٤٦٢) وَعَنُ عَائِشَةً قَالَت كَاتَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ إِى أَعُوذُبِكَ مِنْ شَرِّ
مَا عَمِلُتُ وَمِنُ شَرِّ مَا لَمْ أَعْمَلُ- (رواه مسلم)
2462. Sayyiduna Ayshah رضى اللهعنها narrated that Allah's Messenger صلى الله عليهوسلم used to pray:
اَللَّهُوَّ إِنِّى أَعُوذُبِكَ مِنْ شَرِّ مَا عَمِلُتُ وَمِنْ شَرِّ مَا لَمْ أَعْمَلُ
{O Allah, I seek refuge in you from the evil of what I have done and from the evil of
what I have not done)2
COMMENTARY: Apart from the obvious meaning of seeking refuge from evil doings, it
also means that one may not take credit oneself for keeping away from evil. Rather, it is
Allah's favour.
(٢٤٦٣) وَعَنِ ابْنِ عَبَّاسٍ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ اللَّهّ لَكَ أَسْلَمْتُ وَبِكَ
أُمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ انَبْتُ وَبِكَ خَاصَمْتُ اللَّهُؤَّ إِى أَعُوذُ بِعِزَّتِكَ لَا إِلهَ إِلَّ أَنْتَ مِنْ آَنْ
تُضِلَِّىِ أَنْتَ الْحُّ الَّذِى لَا يَمُوْتُ وَالْجِنُّ وَالْإِنْسُ يَمُؤْتُوْنَ - (متفق عليه)
2463. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used
to pray:
اللَّهُؤَّ لَكَ أَسْلَمْتُ وَبِكَ أُمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ انَبْتُ وَبِكَ خَاصَمْتُ اللَّهَُّ إِّ أَعُوذُ بِعِزَّتِكَ
لَا إِلهَ إِلَّ أَنْتَ مِنْ أَنْ تُضِلَِّى أَنْتَ الْحُّ الَّذِى لَا يَمُؤْتُ وَالْجِنُّ وَالْإِنْسُ يَمُؤْتُكَّ
{O Allah. To you do I submit. In you do I believe. On you do I rely. To you do I turn
in repentance. And with your help so I contend. O Allah, I seek refuge in your
Might, there being no God besides you, lest you send me astray. You are the Ever
living who never dies, but the jin and mankind die.}3
SECTION II
الفضلالتّانى
(٢٤٦٤ -٢٤٦٥) وَعَنْ أَبِئْ هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ إِنِّى أَعُوذُبِكَ مِنَ
الْأَرُبَعِ مِنْ عِلْمٍ لَّا يَنْفَهُ وَمِنْ قَلْبٍ لَا يَخْشَهُ وَمِنْ نَفْسٍ لَا تَشْبَهُ وَمِنْ دُعَاءٍ لَّا يُسْمَهُ - رَوَاهُ أَحْمَدُ وَاَبُودَاوُدَ
وَابْنُ مَاجَةً وَرَوَاهُ التِّرْ مِذِىُّ عَنْ عَبْدِ اللّهِ بْنِ عَمْرٍو وَالنَّسَائِىُّ عَنْهُمَا-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2464
used to pray:
1 Muslim # 96-2739, Abu Dawud # 1545.
2 Muslim # 95.2716, Abu Dawud # 1550, Musnad Ahmad 6-139.
3 Bukhari # 6317, Muslim # 67.2717, Musnad Ahmad 1-95.

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اللَّهَُّ إِى أَعُوذُبِكَ مِنَ الْأَرْبَعِ مِنْ عِلْمٍ لَا يَنْفَهُ وَمِنْ قَلْبٍ لَا يَخْشَّهُ وَمِنْ نَفْسٍ لَا تَشْبَعُ وَمِنْ دُعَاءٍ لَا يُسْمَعُ
{O Allah, I seek refuge in you from four things: knowledge that does not
benefit, a heart that does not submit, a soul that is not satisfied and a
supplication that is not granted.]1
2465. Sayyiduna Abdullah ibn Amr narrated it too.2
(٢٤٦٦) وَعَنْ حُمَرَ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَعَوَّذُ مِنْ خَمْسٍ مِنَ الْجُبْنِ وَالْبُخْلِ وَسُوءٍ
الْعُمْرِ وَفِتْنَةِ الشُّدُوْرِ وَعَذَابِ الْقَبْرِ - (رواه ابوداؤد، والنسائى)
2466. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم used to
seek refuge from five things: cowardice, niggardliness, decrepitude, (evil) trial of
the heart (with bad manners and bad belief), punishment in the grave.3
(٢٤٦٧) وَعَنْ أَبٍ هُرَيْرَةَ أَكَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ اللَّهُؤَّ إِى أَعُوذُبِكَ مِنَ الْفَقْرِ
وَالْقِلَّةِ وَالذِّلَّةِ وَأَعُوذُبِكَ مِنْ أَنْ أَظْلِمَ أَوْ أُظُلَمَ - (رواه ابوداؤد ونسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2467
used to pray:
اَللَّهُؤَّ إِى أَعُوذُبِكَ مِنَ الْفَقْرِ وَالْقِلَّةِ وَالذِّلَّةِ وَأَعُوذُبِكَ مِنْ أَنْ أَظْلِمَ أَوْ أُظْلَمَ
{O Allah, I seek refuge in you from poverty, destitution and disgrace. And, I seek
refuge in You lest I oppress or be oppressed.]4
(٢٤٦٨) وَعَنْهُ أَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوْلُ اَللَّهَّ إِّى اَعُوذُبِكَ مِنَ الشِّقَاقِ وَالنِّفَاقِ
وَسُوءِ الآخلاقِ- (رواه ابوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2468
used to pray:
اَللَّهُؤَّ إِى أَعُوذُ بِكَ مِنَ الشِّقَاقِ وَالنِّفَاقِ وَسُوءِ الْآَخْلَاقِ
(O Allah, I seek refuge in you from dissension. Hypocrisy and bad manners}5
(٢٤٦٩) وَعَنْهُ أَشَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ اللَّهُوَّ إِّى أَعُوذُبِكَ مِنَ الْجُوعِ فَإِنَّهُ بِئْسَ
الضَّجِيْعُ وَأَعُوذُبِكَ مِنَ الْحِيَانَةِ فَإِنَّمَا بِكْسَتِ الْبَطَانَةُ- (رواه ابوداود والنسائى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2469
used to pray.
اَللَّهَُّ إِّى أَعُوذُ بِكَ مِنَ الْجُوءِ فَإِنَّهُ بِئْسَ الضَّجِيْعُ وَأَعُوذُبِكَ مِنَ الْخِيَانَةِ فَإِنَّهَا بِئْسَتِ الْبِطَائَةُ
1 Tirmidhi # 3549, Ibn Majah # 3837, Musnad Ahmad 2-267, Nasa'i, Abu Dawud.
2 Tirmidhi, Nasa'i
3 Abu Dawud # 1540, Ibn Majah # 3844, Musnad Ahmad 1-22.
4 Abu Dawud # 1544, Nasa'i 8-261, Musnad Ahmad 2-35, Ibn Majah # 3842.
5 Abu Dawud # 1546, Nasa'i 8-264.

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{O Allah, I seek refuge in you from hunger, for indeed, it is an evil companion.
And, I seek refuge in you from treachery. For, indeed, It is a concealed evil)1
COMMENTARY: Hunger makes one weak and unable to devote to worship. But, hunger
imposed on oneself to concentrate, but in a moderate manner, is good for internal cleansing
and purity of body.
Treachery is to disobey Allah and His Messenger صلى اله عليه وسلم and to cheat people. It is to
this the Quran points:
يَا أَيُّهَا الَّذِيْنَ أَمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُوْنُوا آَمَانَاتِكُهُـ
{O You who believe, betray not Allah and the Messenger nor betray your trusts.] (8:27)
(٢٤٧٠) وَعَنُ آَنَسٍ أَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَقُولُ اللَّهُوَّ إِّى أَعُوذُ بِكَ مِنَ الْبَرَصِ
وَالُذَامِ وَالْجُنُونِ وَمِنْ سَيِّءِ الْأَسْقَامِ- (رواه ابوداود والنسائى)
2470. Sayyiduna Anas رضى اللهعنه narrated that Allah's Messenger صلى اللهعليهوسلم was wont to pray:
اَللَّهُوَّ إِى أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْخُذّامِ وَالْجُنُونِ وَمِنْ سَيِّءِ الْأَسْقَامِ
{O Allah, I seek refuge in your from leprosy, elephantiasis, lunacy and evil illnesses) 2
COMMENTARY: Some illnesses are named specifically and others are generalized.
Refuge is sought from such illnesses as hamper the sick from giving rights of Allah and
rights of fellowmen.
The ulama (Scholars) say that leprosy is not contagious there is body contact with the leper
and pus transfers to another.
(٢٤٧١) وَعَنْ قُطْبَةَ بْنِ مَالِكٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ إِّى أَعُوذُبِكَ مِنْ
مُنْكَّرَاتِ الْآَخْلَاقِ وَالْأَعْمَالِ وَالْآَهُوَاءِ- (رواه الترمذى)
2471. Sayyiduna Qutbah ibn Maalik رضى الله عنه narrated that the Prophet Muhammad
:used to pray صلى اللهعليه وسلم
اللهُتَّ إِلَى أَعُوذُبِكَ مِنْ مُنْكِّرَاتِ الْآَخْلَاقِ وَالْأَعْمَالِ وَالْأَهْوَاءِ
[O Allah, I seek refuge in you from evil morals, deeds and impulses)3
COMMENTARY: Evil morals are bad deeds of the heart. Examples are: jealousy, hatred etc.
Impulses include evil beliefs and wrong ideas.
A COMPREHENSIVE PRAYER FOR REFUGE
(٢٤٧٢) وَعَنْ شُكَيْرٍ بُنِ شَكَّلٍ بُنِ حُمَيْدٍ عَنْ آَيْهِ قَالَ قُلْتُ يَا نَبِىَّ اللَّهِ عَلِّمْنِ تَعُوِيْدًّا أَتَعَوَّذُ بِهِ قَالَ قُلُ اللّهُتَّ اِّ
أعُوذُ بِكَ مِنْ شَرِّ سَمْعِى وَشَرِّ بَصَرِئْ وَشَرِّ لِسَانِىْ وَشَرِّ قَلْبِى وَشَرِّ مَنِىّ- (رواه أبوداود والترمذى والنسائى)
2472. Sayyiduna Shutayr ibn Shakal ibn Humayd reported about his father that he
asked the Prophet Muhammad صلى الله عليه وسلم of Allah to teach him an expression by
1 Abu Dawud # Ibn Majah # 3354.
2 Abu Dawud # 1554, Musnad Ahmad 3-192.
3 Tirmidhi # 3591.

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which he might seek refuge in Allah. He instructed him to pray:
اَللَّهُؤَّ إِنِّى أَعُوذُ بِكَ مِنْ شَرِّسَمُعِى وَشَرِّ بَصَرِىٌ وَشَرِّ لِسَانِيٌ وَشَرِّ قَلْبِى وَشَرِّمَنَّيّ
{O Allah, I seek refuge in you from the evil of my hearing, the evil of my sight, the
evil of my tongue, the evil of my heart and the evil of my semen.}1
PROTECTION FROM SUDDEN ACCIDENTS
(٢٤٧٣) وَعَنْ أَبِيِ اليَسَرِ آَرَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُوْ اَللَّهُوَّ إِّى أَعُوذُبِكَ مِنَ الْهَدُمِ
وَأَعُوذُبِكَ مِنَ الثَّرِّئْ وَمِنَ الغَرَقِ وَالْحُرَقِ وَالْهَرَمِ وَأَعُوذُبِكَ مِنْ أَنْ يَتَخَتَّطَنِى الشَّيْطَّاُ عِنْدَ
الْمُؤْتِ وَاَعُوذُبِكَ مِنْ أَنَ أَمُوْتَ فِي سَبِيْلِكَ مُدُبِرًا وَأَعُوذُبِكَ مِنْ أَنْ أَمُوْتَ لَدِيْقًّا - رَوَاءُ أَبُوُدَاؤدَ
وَالنَّسَائِئُّ وَزَادَ فِي رِوَايَةٍ أُخْرِى وَالْغَوِّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu al-Yasar .2473
used to make this supplication:
اللَّهُوَّ إِنَّ أَعُوذُبِكَ مِنَ الْهَدُمِ وَأَعُوذُبِكَ مِنَ الثَّرَدِّئُ وَمِنَ الغَرَقِ وَالْحُرَقِ وَالْهَرَمِ وَأَعُوْذُبِكَ مِنْ
أَنْ يَتَخَبَّطَنِى الشَّيْطَاُ عِنْدَ الْمُؤْتِ وَأَعُوذُبِكَ مِنْ أَنْ آَمُوْتَ فِي سَبِيْلِكَ مُدُبِرًا وَاَعُوذُبِكَ
مِنْ أَنْ آَمُوْتَ لَدِيْئًا
{O Allah, I seek refuge in you from a house (or wall) falling on me. I seek, refuge in
you from falling from a height, from drowning, from burning and from
decrepitude. I seek refuge in you from the devil confusing me at the moment of my
death. I seek refuge in you lest I die while deserting (the army in) your path. I seek
refuge in you lest I die of a sting of a venomous bite.}2
According to version of Nasai'i the words: 'and from sorrow" are added.
COMMENTARY: Some of these things are such that death because of them is regarded as
martyrdom yet refuge is sought from such death. The reason is that a terrible pain and
affliction result when any of these is experienced by a person. An exceptional endurance is
called for on such occasions and the devil gets an opportunity to try the victim.
Infirm old age is likely to dent a person's senses and make him speak nonsense and falter
in worship. So, one should seek refuge in this kind of old age.
It is said that one who memorises the Quran is preserved from such trials.
REFUGE FROM COVETOUSNESS
(٢٤٧٤) وَعَنُ مُعَاذٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اسْتَعِيُذُوْا بِاللّهِ مِنْ ظَمَعٍ يَهْدِى إِلى طَبَعٍ - رَوَّاهُ أَحْمَدُ
وَالْبَيْهَقِيُ فِى الدَّعُوَّاتِ الْگُچِيْرِ-
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Mu'adh .2474
said, "Seek refuge from greed that leads to disgrace."
COMMENTARY: Greed includes expecting riches from the creatures of Allah. It causes a
1 Abu Dawud # 1551, Musnad Ahmad 3-429.
2 Abu Dawud # 1552, Musnad Ahmad 3-426, Nasa'i.

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defect of character because one belittles oneself before men of the world and disgraces
oneself. A man loses his self-respect in the world. He becomes impure religiously too. It is
root of corruption in a person's religious life while righteousness and a god fearing attitude
can correct one's religions.
Shaykh Ali Muttaqi at , said that if one desires to receive wealth that one had been
promised, and is certain to get it, then it does not full under the purview of this hadith
(tradition) and it is not greed. Also, when he is very much friendly with another man who
fulfils his wishes then expecting something from him is not greed.
* DARKNESS OF THE MOON
(٢٤٧٥) وَعَنْ عَائِشَةً أَثّ النَّبِىِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ نَظَرَ إِلَى الْقَمَرِ فَقَالَ يَا عَائِشَةُ اسْتَعِيْذِىٌ بِاللُّهِ مِنْ
شَرِّهُذَا فَإَِّ لهُذَا هُوَ الْغَاسِقُ إِذَا وَقَبَ - (رواه الترمذى)
صلى الله عليه وسلم narrated that (once) Allah's Messenger رضى الله عنها Sayyiduna Ayshah .2475
looked at the moon and said, "Seek refuge in Allah from the evil of this one, O
Ayshah, for, it spreads darkness when it loses its light."1
COMMENTARY: The surah al-Falaq of the Quran calls for seeking refuge in the Lord of the
dawn from certain things. One of these is
غَاسِقٍ إِذَاوَقَبْ
{From the evil of darkness when is overspreads) (113:3)
The hadith (tradition) refers to the moon when it is eclipses. That is a portent of Allah.
It does not follow that those trials and mischief descend that are predicted by soothsayers
and people with wrong beliefs when an eclipse (of sun or moon) occurs.
In fact, an eclipse should make one contemplate lest one face a decline in one's light of faith
and deeds.
Some exegetes, however, do not speak of the verse as referring to an eclipse. They say it
refers to darkness of the night.
REFUGE FROM INNER EVIL
(٢٤٧٦) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ قَالَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِآَنٍ يَا حُصَيْنُ كَمْ تَعْبُدُ الْيَوْمَّ إِلَّا قَالَ
آهٍ سَبْعَةً بِتَّافِىِ الْأَرْضِ وَوَاحِدَّ فِي السَّمَاءِ قَالَ فَأَيُّهُمْ تَهُذُّ لِرَغُبَتِكَ وَرَهْبَتِكَ قَالَ الَّذِىُ فِي السَّمَاءِ قَالَ يَا
حُصَيْنُ أَمَا إِنَّكَ لَوْ أَسْلَمْتَ عَلَّمْتُكَ كَلِمَتَيْنٍ تَنْفَعَانِكَ قَالَ فَلَمَّا أَسْلَمَ حُقَيْنْ قَالَ يَا تَسُولَ اللُّهِ عَلِّمْنِى
الْكَلِمَتَيْنِ اللَّتَيْنِ وَعَدْتَّنِى فَقَالَ قُلِ اللَّهُمَّ الْهِمْنِيْ رُشْدِىٌ وَآَعِذْنِ مِنْ شَرِّنَفْسِى- (رواه الترمذى)
2476. Sayyiduna Imran ibn Husayn as a>) narrated that the Prophet Muhammad
yale ano said to his (Imran's) father, "O Husayn, how many gods do you worship
in a day?" He said, "Seven, Six on earth and one in heaven." He asked, "In which of
them you place your hope and have your fears?" He said, "The one who is in the
heaven." He said, "O Husayn, if you submit to Islam, I shall teach you two
expressions that will benefit you (in both the worlds)." When Husayn embraced
1 Tirmidhi # 3377, Musnad Ahmad 6-215.

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Islam, he said, "O Messenger of Allah. Teach me t he two expressions you had
promised me." He instructed him to say:
اللَّهُوَّ الْهِمْنِ رُشْدِئْ وَاَعِذُّنِيْ مِنْ شَرِّنَفْسِی
{O Allah guide me on the right way, and protect me from the evil in my self.}1
COMMENTARY: Husayn's reference to the god in heaven was only according to his perception
because he was not a believer who knows that Allah is not confined to a single place.
NIGHTMARE
(٢٤٧٧) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَيِّهُ عَنْ جَدِّهِ آَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِءَ آَحُدُكُمْ
فِي التَّوْمِ فَلْيُقُلُ أَعُوذُ بِكَلِمَاتِ اللَّهِ الثَّامَّاتِ مِنْ غَقْسِهِ وَعِقَابِهٍ وَشَرِّ ◌ِبَادِهٍ وَ مِنْ هَمَزَاتِ الشَّيَاطِيْنِ وَآَبُ
يَخْشُرُؤُكَ فَإِنََّا لَنْ تَضُرَّهِ وَكَانَ عَبْدُ اللّهِ بْنُ عَمْرٍ و يُعَلِّمُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغُمِنْهٌُ گَتَبَهَا فِي
صَبٍّ ثُمَّ عَلَّقَهَا فِی ◌ُنُقِه- (رواه ابوداؤد والترمذى وهذا لفظه)
2477. Sayyiduna Amr ibn shu'ayb à us, narrated from his father, from his
grandfather (Abdullah) رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said that if
anyone had a nightmare then he must pray:
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَاتِ مِنْ غَضَسِهِ وَعِقَابِهٍ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِيْنِ وَآَنْ يَمُرُونَ
{I seek refuge in the perfect words of Allah from His wrath and His retribution, and
the mischief of His creatures and from the temptations of the devils and that they
come to me.}
After that they will not harm him.
So, Abdullah Ibn Amr us à >, used to teach this supplication to his grown up
children and, after writing it down on some material, he hung it on the neck of
those who had not attained puberty.2
COMMENTARY: We know from this hadith (tradition) that it is allowed to put a ta'widh
(talisman) round the neck on which verses of the Quran or Allah's names are written
down. It is forbidden to hang other kinds of amulets.
INTERCESSION OF PARADISE & HELL FOR SUPPLICANTS
(٢٤٧٨) وَعَنْ أَنَّسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ سَأَلَ اللَّهُ الْجُنَّةَ ثَلَاثَ مَرَّاتٍ قَالَتِ
المُجَنَّةُ اللَّهُوَّ ادْخِلُهُ الْجُنَّةَ وَمَنِ اسْتَجَارَ مِنَ الثَّارِ ثَلَاثَ مَرَّاتٍ قَالَتِ النَّارُ اَللَّهُوَّ آجِرُهُ مِنَ الثَّارِ.
(رواه الترمذي والنساى)
2478. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone prays to Allah asking Him for paradise three times, then paradise says:
اللَّهُؤَّ إِّ أَسْأَلَّكَ الْجَنَّةُ
{O Allah admit him to paradise}
1 Tirmidhi # 3494.
2 Tirmidhi # 3539, Musnad Ahmad 2-181.

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And if any one pray to Allah, three times, seeking to be delivered from hell, then
hell says:
اللَّهُوَّ أَدْخِلنِى الْجُنَّةَ
{O Allah, protect him from hell.]1
COMMENTARY: Prayer may be made three times in one sitting or in different assemblies.
However, it should be from the core of the heart with humility and submissiveness.
SECTION III
الْفَضْلُ القَّالِثُ
PROTECTION FROM A SPELL
(٢٤٧٩) عَنِ الْقَعْقَاءِ آَّ كَعْبَ الْآَخْبَارِ قَالَ لَوْ لَا كَلِمَاتْ آَقُوْلُهُنَّ ◌َجَعَلَتُنِيْ تَهُوُذُ حِمَارًا فَقِيْلَ لَهُ مَاهُنَّ قَالَ
أَعُوذُ بِوَجْهِ اللّهِ الْعَظِيْمِ الَّذِىِ لَيْسَ شَمْ أَعْظَلِمَ مِنْهُ وَبِكَلِمَاتِ اللّهِ التَّمَاتِ الَّتِى لَايُجَاوِزُ هُنَّ بَرُّ وَلَّا فَاجُِ
وَبِأَسْمَاءِ اللهِ الْحُسْلِى مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ مِنْ شَرِّ مَا خَلَقَ وَذَرَأَوَبَرَاً- (رواه مالك)
2479. Sayyiduna All-Qaqa als, narrated that Sayyiduna Ka'b al-Ahbar usal +, said,
"But for certain words that I recite, the Jews would have turned me into as ass." He
was asked, "What are they?" He said:
أَعُوذُ بِوَجْهِ اللَّهِ الْعَظِيْمِ الَّذِى لَيْسَ شَرْ أَعْظَمَ مِنْهُ وَبِكَلِمَاتِ اللَّهِ الثَّاتَّاتِ الَّتِى لَا يُجَاوِزُ هُنَّ بَرُّ وَلَا فَاجِرُ
وَبِأَسْمَاءِ اللّهِ المُنْفِى مَا عَلِمْتُ مِنْهَا وَمَا لَهُ أَعْلَمُ مِنْ شَرِّ مَا خَلَقَ وَذَّرَ أَوَبَرَأَّ
{I seek refuge in the countenance of Allah, the Mighty, there being none mightier
than Him, and in the perfect words of Allah which none, pious or sinner, can
exceed, and in the beautiful names of Allah of which I know and of which I do not
know, from the evil of what He has created, originated and spread.}2
COMMENTARY: Ka'b al Ahbar was a wise man of the Jews He lived in the Prophet's times
but remained deprived of seeing him and keeping his company. He became a Muslim in
the times of Sayyiduna Umar usd+). The Jews then hated him and, according to him, if he
had not made this prayer, they would have turned him into an ass, meaning a despised
and stupid one like a donkey.
The perfect words of Allah are the words of the Quran. No one can exceed them. This
means that no one beyond their reward, punishment, etc. All those things that Allah has
said about giving reward or punishment to anyone, or mentioned any other thing, they will
all transpire without an element of doubt. There can be no change in that.
Or, Allah's perfect words are His attributes and His knowledge. Nothing escapes them and
they have encompassed all things.
REFUGE FROM DISBELIEF
(٢٤٨٠) وَعَنْ مُسْلِمِ بْنِ آَبٍ بَكْرَةَ قَالَ كَاَ آهٍ يَقُولُ فِي دُبُرِ الصَّلوةِ اَللَّهُمَّ إِنِّى أَعُوذُبِكَ مِنَ الْكُفْرِوَالْفَقْرِ
وَعَذَابٍ الْقَبْرِ فَكُّنْتُ أَقُوْلُهُنَّ فَقَالَ أَىْ بُنَّ عَمَّنْ آَخَذْتَ هُذَا قُلْتُ عَنْكَ قَالَ إِّ رَسُوْلَ اللَّهِ صَلَّى اللّهُ
1 Tirmidhi # 2581, Ibn Majah # 4340, Nasa'i # 5531, Musnad Ahmad # 13172.
2 Muwatta Maalik # 51-4-12.
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عَلَيْهِ وَسَلَّمَ كَاتَّ يَقُوْلُهُنَّ فِي دُبُرِ الصَّلوةِ - رَوَاهُ النَّسَائِىُّ وَالتِّرْمِذِىُّ إِلَّا أَنَّهُ لَمْ يَذْكُرُ فِيْ دُبُرِ الصَّلَوةِ وَرَوَى
احْمَدُ لَقْطَ الْحَدِيثِ وَعِنْدَهُفِیدُبُرٍ كُلِّ صَلَاۆ-
2480. Sayyiduna Muslim ibn Abu Bakrah ale, narrated that his father used to pray
after the salah (prayer):
اللَّهُؤَّ إِى أَعَوْذُبِكَ مِنَ الْكُفْرِ وَالْفَقْرِ وَعَذَابِ الْقَبْرِ
{O Allah, I seek refuge in you from infidelity and poverty and from the punishment
in the grave}
So, Muslim also began to pray likewise and he asked him. "O son, from whom have
you got these?" He said, "From you!" He said, "Allah's Messenger صلى الله عليه وسلم used
to pray in these words after (every) salah (prayer)."1
The version in Tirmidhi does not have after salah (prayer).
Ahmad's version has only the hadith (tradition) (not his father's question and his
answer and the words 'after every salah (prayer).'
(٢٤٨١) وَعَنُّ أَبِيْ سَعِيْدٍ قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ أَعُوذُ بِاللّهِ مِنَ الْكُفْرِ وَالذَّيْنِ
فَقَالَ رَجُلْ يَا رَسُولَ اللّهِ أَتَعْدِلُ الْكُفْرَ بِالذَّيْنِ قَالَ نَعَمُ وَفِيْ رِوَايَةٍ اللُّهُوَّ إِى أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ
قَالَ رَجُلْ وَيَعْدِلَاتٍ قَالَ نَعَمُ-(رواه النسائى)
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .2481
:pray عليهوسلم
أَعُوذُ بِاللّهِ مِنَ الْكُفْرِ وَالَّئْنِ
{I seek refuge in Allah from infidelity and debt.}
Someone queried, "O Messenger of Allah, do not bracket infidelity and debt
together?" He said, "Yes!" According to another version (he prayed):
اللُهُؤَّ إِى أَعُوذُبِكَ مِنَ الْكُفْرِ وَالْفَقْرِ
{O Allah, I seek refuge in you from infidelity and poverty.}
A man asked, "Are they at par?" He said, "Yes!"2
COMMENTARY: Debt is placed with disbelief because a debtor speaks lies, cheats and
retracts on his promise. These are the worst kind of characteristics that are found in infidels
and hypocrites.
As for poverty, it makes a person impatient and causes his destiny. He utters words that
lead to disbelief.
1 Abu Dawud # 5090, Nasa'i # 5405, Musnad Ahmad 5-36.
2 Nasa'i # 5485, Musnad Ahmad 3-38.

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CHAPTER - VIII
بَابُ جَامِعِ الدُّعَاءِ
COMPREHENSIVE SUPPLICATION
(SUCCINCT ALL-EMBRACING PRAYERS)
SECTION I
اٌفَضْلُ الْأَوَّلُ
PROPHET'S صلى اله عليه وسلم PRAYER FOR FORGIVENESS
(٢٤٨٢) عَنْ أَبٍ مُؤْسَى الْأَشْعَرِيِّ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَدْعُو بِهِذَ الدُّعَاءِ اَللَّهُوَّ اغْفِرْلِيُّ
خَطِيَُِّّيُ وَجَهُلِيٌ وَإِسْرَافِيْ فِيْ آَمْرِئْ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّى اللَّهُؤَّ اغْفِرُلِ جِدِّى وَهَزُلِ وَ خَطَائِئُ وَعَمَدِى
وَكُلُّ ذُلِكَ عِنْدِى اَللَّهُذَّ اغْفِرْ لِ مَا قَدَّمْتُ وَمَا آَخَّرْتُ وَمَا أَسْرَرُتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّ أَنْتَ
الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْئٍ قَدِيُرْ- (متفق عليه)
2482. Sayyiduna Abu Musa al-Ash'ary ucan», narrated that the Prophet Muhammad
:used to make this supplication صلى الله عليه وسلم
اَللَّهُذَّ اغْفِرْلِيْ خَطِيئَتِى وَجَهْلِيُ وَإِسْرَافِي فِ آَمْرِئٌ وَمَا أَنْتَ آَعْلَمُ بِهِ مِنْ اللَّهُمَّ اغُفِرُلِ چِدِى وَهَزْلِى وَ
خَطَائِئْ وَعَمَدِى وَكُلُّ ذُلِكَ عِنْدِىُ اللَّهُذَّ اغْفِرْ لِ مَا قَدَّمْتُ وَمَا آَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ
أَعْلَمُ بِهِ مِنِى أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَئٍ قَدِيُرْ
{O Allah, forgive me my sin, my ignorance, my extravagance in my affairs and that
which you know better than I know. O Allah, forgive me sins committed
deliberately and my sins committed lightheartedly, my unintentional sins and my
intentional sins. All these sins are committed by me. O Allah, forgive me my earlier
sins and my previous sins, what I concealed and what I declared openly, and which
you know better than I know. You are the one who advances and you are the one
who puts back, and you are over all things powerful}1
COMMENTARY: This is how the ummah must seek forgiveness form Allah for their
wrongs acknowledging that
وَكُلُّذُلِكَ عِنْدِئُ
{All these things are found in me}
The Prophet Muhammad صلى الله عليه وسلم spoke these words to demonstrate his submission and
humility to Allah. He was, otherwise, innocent of all sins.
GOOD OF THE TWO WORLDS
(٢٤٨٣) وَعَنْ أَبٍ هُرَيْرَةً قَالَ كَانَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَدْعُوْ اَللَّهُمَّ أَصْلِمُ لِّ ◌ِئْنِ الَّذِى هُوّ
عِسْمَةُ أَمْرِىٌ وَأَصْلِحُ لِيْ دُنْيَاىَ الَّتِى فِيْهَا مَعَاشِى وَأَصْلِحُ لِيْ أُخِرَتِ الَّتِى فِيْهَا مَعَادِىٌ وَاجْعَلِ الْحُطوةَ زِيَاءَةٌ لِى فِى
كُلِّ خَيْرٍ وَاجْعَلِ الْمُؤْتَ رَاحَةً لِى مِنْ كُلِّ شَرٍّ - (رواه مسلم)
1 Bukhari # 6398, Muslim # 70.2719, Musnad Ahmad 4-417.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2483
was used to pray:
أَصْلِحُ لِيْ دِيْنِيَ الَّذِى هُوَ عِصْمَةُ أَمْرِئٌ وَأَصْلِحُ لِيْ دُنْيَاىَ الَّتِى فِيْهَا مَعَاشِى وَأَصْلِحُ لِْ آخِرَتِ الَّتِى فِيْهَا مَعَادِئ
وَاجْعَلِ الْحُوَةَ زِيَاءَةً لِّيْ فِ كُلِّ خَيٍْ وَاجْعَلِ الْمَوْتَّ رَاحَةٌ لِىِ مِنْ كُلِّ شَرٍ
{O Allah, correct for me my faith which is the safe guard of my affairs correct for me
my world in which lies my livelihood. Correct for me my next world to which is my
final destination. And, cause for me life to be a means of increase in every things
that is good, and cause death a means of rest me from every evil.|1
COMMENTARY: Life of this world is put right with a lawful livelihood earned through
clean mean. It promotes obedience clean means. It promotes obedience and uninterrupted
worship. The next life is put right by such work as delivers one from punishment. Death
will bring rest if life terminates with the kalimah and correct faith.
PRAYER FOR GUIDANCE
(٢٤٨٤) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ اللَّهُؤَّ إِّ أَسْأَلُّكَ الْهُدى
وَالُّقَى وَ العَفَافَ وَالْغِنى- (رواه مسلم)
2484. Sayyiduna Abdullah ibn Mas'ud رضى الله عنه narrated that the Prophet
Muhammad صلى الله عليه وسلم used to pray.
اللّهُتَّ إِى أَسْأَلَّكَ الْهُدَى وَالتُّقَى وَ العَفَافَ وَالْغِنى
(O Allah, I ask you for guidance, righteousness, piety and freedom from want.]2
(٢٤٨٥) وَعَنُ عَلِيٍّ قَالَ قَالَ لِى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُلْ اللَّهَُّ اهْدِنِ وَسَدِّدْنِى وَاذْكُرُ بِالْهُدى
هِدَايَتَكَ الطَّرِيْقَ وَبِالسَّدَادِ سَدَادَ السَّهُمِ- (رواه مسلم)
2485. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم instructed
him to pray:
اللّهُؤَ اهْدِنِىِ وَسَدِّدُنِی
{O Allah, guide me and set me aright,)
"remembering that you are being guided when you ask for guidance, and
remember on arrow's ability to get the target when you ask to be set aright."3
COMMENTARY: When he made the prayer, he ought to bear in mind that he was asking
guidance that led to the right path. And, he ought to conceive that he was asking to be set
aright like a straight unwavering arrow. Allah will give perfect guidance and set aright
perfectly.
PRAYER OF A NEW MUSLIM
(٢٤٨٦) وَعَنْ أَبِ مَالِكِ نِ الْأَشْجَمِ عَنْ أَبِيُّهُ قَالَ كَتَ الرَّجُلُ إِذَا اسْلَمَ عَلَّمَهُ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
1 Muslim # 71-2721.
2 Muslim # 72.2721, Tirmidhi # 3500, Ibn Majah # 3832, Musnad Ahmad 1-411.
3 Muslim # 78.2725, Abu Dawud # 4225.

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الصَّلاَ تُؤَّ آمَرَهُ أَنْ يَدْعُوَ بِهُؤُ لَاءِ الْكَلِمَاتِ اللَّهُوَّ اغْفِرْلِ وَارُحَمْنِ وَاهْدِنِ وَعَافِنِى وَارْزُقْنِى- (رواه مسلم)
2486. Sayyiduna Abu Maalik Al-Ashja'I at u, narrated that his father said that
whenever a man embraced Islam, the prophet Muhammad صلى الله عليه وسلم taught him
the salah (prayer) and instructed him to pray:
اللهُتَ اغْفِرْلِى وَالحَمْنِى وَاهْدِنِى وَعَا فِنِى وَائزُقْنِى
{O Allah, forgive me, have mercy on me, guide me, give me security (and sound
health) and bestow on me provision.}1
PRAYER COVERING ALL DEMANDS OF BOTH WORLDS
(٢٤٨٧) وَعَنْ آَنَسٍ قَالَ كَانَ أَكْثَرُ دُ عَاءِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَللَّهُوَّ اتِنَا فِي الدُّنْيَّا حَسَنَةٌ وَفِي الْأُخِرَةِ
حَسَنَةً وَقِنَا عَذَابَ النَّارِ - (متفق عليه)
2487. Sayyiduna Anas رضى الله عنه narrated that the supplication made by the Prophet
Muhammad صلى الله عليه وسلم very often was;
اللُّهُؤَّ أَتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْأُخِرَةِ حَسَنَةٌ وَقِنَا عَذَابَ النَّارِ
{O Allah, grant me what is good in this world, and what is good in the next world,
and preserve us from punishment of hell.}2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم made this supplication very often
because it is a comprehensive prayer. Moreover, it is also revealed in the Quran.
If anyone sits alone and contemplates with a clean inside over the blessings of both worlds
and makes this prayer, he will observe that he receives perfect peace and radiance when he
makes it.
SECTION II
الفضلُ الثَّانِى
AN ALL EMBRACING SUPPLICATION
(٢٤٨٨) عَنِ ابْنِ عَبَّاسِ قَالَ كَانَ الذَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْعُو يَقُولُ رَبٍّ آعٍِّ وَلَّاتُمِنُ عَلَىَّ وَانْصُرُنِى وَلَّا
تَنْصُرْ عَلَّ وَامْكُرْ لِيْ وَلَا تَمْكِّرُ عَلَّ وَاهْدٍ فِيِ وَيَسِّرِ الهُدَىُ لِ وَانْصُرُنِ عَلَى مَنْ بَغْى عَلَىَّ رَبِّ اجْعَلْنِى لَكَ
شَاكِرًّ الَكَ ذَا كِرَّ الَكَ رَاهِبًا لَكَ مِطْوَاعًا لَكَ مُخْبِئًا إِلَيْكَ آؤَّاهَا مُنِيبًّا رَبٍ تَقَبَّلُ تَوہِی وَاغْیل حَوْیی وَآچِبُ
دَعُوَنِ وَثَبِّتُ حُجَّتِى وَسَدِّهُلِسَانِ وَاهْدِ قَلْمِى وَاسْلُلُسَخِمَةًصَدْرِئٌ-(رواه الترمذى وابوداود وابن ماجة)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .2488
used to pray in these words:
رَبِّ اعِنِىٌ وَ لَاتُعِنُ عَلَّ وَ انْصُرْنِ وَلَا تَنْهُرْ عَلَّ وَامُرُ لِى وَلَا تَمُگُّدُ عَلَى وَاهْدٍ نی وَيَسِّرِ الھدی لِی
وَانْصُرُنِ عَلَى مَنْ بَغَى عَلَىَّ رَتٍّ اجْعَلْنِى لَكَ شَاكِرً الَكَ ذَاكِرٌ الَكَ رَاهِبًّا لَكَ مِطْوَاعًا لَكَ مُخْبِئًا إِلَيْكَ
1 Muslim # 35-697.
2 Bukhari # 6389, Muslim # 27.2690, Tirmidhi # 3498, Musnad Ahmad 3-208.

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آوَّاهَا مُنِيْبًا رَتٍ تَقَبَّلْ تَوبَتِى وَاغْسِلُ حَوبَتِى وَأَجِبُ دَعُوَلِ وَثَبِّتُ حُجَّتِى وَسَدِّدُ لِسَانِ وَاهْدِ قَلْبِى وَاسْلُلُ
سَخِيْمَةً صَدُڕی
{My Lord, help me but do not help against me. Give me victory but not give victory
over me. Scheme for me but do not do so against me. Guide me and make guidance
easy for me. Help me against those who wrong me. O my Lord, cause me to be
grateful to you, one who remembers you, who fears you, who obeys you, who is
humble before you, who is earnest in supplication to you and repentant. My Lord,
accept my repentance, cleanse my sins, grant my prayers and make my plea strong
and let my tongue be true. Guide my heart and remove envy from my bosom)1
COMMENTARY: While the words (J;Say) mean 'and conspire for me' .... , when they are
used for Allah, however, they mean; 'send down punishment on enemies of Islam from
such places as they cannot conceive.'
The words 'envy from any bosom' are (,tas) and these words mean, actually, blackness
of the heart. 'Blackness' represents 'grudge, envy, anger, jealousy.'
AFTER FAITH SECURITY IS GREATEST ASSET
(٢٤٨٩) وَعَنْ أَبِي بَكْرَةَ قَالَ قَامَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى الْمِنْبَرِ ثُمَّ بَكُ فَقَالَ سَلُوا اللَّهُ الْعَقْوَ
وَالْعَافِيَّةَ فَإِّ أَحَدًّا لَمُ يُعْطَّ بَعْدَ الْيَقِيْنِ خَيْرًّا مِنَ الْعَافِيَّةِ - رَوَاهُ التِّرْمِذِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّزْمِذِىُّ هذا
حَدِيُتْ حَسَنْ غَرِيُبْ إِسْنَاءًا۔
2489. Sayyiduna Abu Bakr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم stood
on the pulpit and wept. He said, "Pray to Allah for forgiveness and health, because,
after being given faith, none of you is given anything better than health."2
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم was aware that his ummah would
fall prey to base desires, greed and indecency. He wept because of that, for, he had brought
them out of ignorance into Islam which meant guidance, self sacrifice, honesty and self-
respect. He had molded them as models of these noble characteristics. He realized that a
time would come when they would be trapped by the devil. Hence, he instructed them to
ask Allah for pardon and sound health which is aafiyah. This includes security.
BEST SUPPLICATION IS FOR SECURITY & HEALTH
(٢٤٩٠) وَعَنْ آَنَّسٍ آثّ رَجُلًّا جَاءَ إِلَى الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ أَىُّ الدُّعَاءِ أَفْضَلُ قَالَ
سَلُ رَبَّكَ الْعَافِيَّةَ وَالْمُعَافَاةَ فِي الدُّنْيَّا وَالْآخِرَةِ تُؤَّ آتَاهُ فِى الْيُؤْمِ الثَّانِ فَقَالَ يَارَسُوْلَ اللَّهِ أَىُّ الدُّعَاءِ أَفْضَلُ
فَقَالَ لَهُ مِثْلَ ذُلِكَ ثُؤَّ آتَاهُ فِى الْيُؤْمِ الثَّالِثِ فَقَالَ لَهُ مِثْلَ ذُلِكَ قَالَ فَإِذَا أُعْطِيْتَ الْعَافِيَةَ وَالْمُعَافَاةَ فِي الدُّنْيَاوَ
الْآخِرَةِ فَقَدْ أَفْلَحْتَ - رَوَاءُ التِّزْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ هَذَا حَدِيثٌ حَسَنْ غَرِيُبُ إِسْنَادًا-
2490. Sayyiduna Anas as a+, narrated that aman came to the Prophet Muhammad
1 Tirmidhi # 2562, Abu Dawud # 1510, Ibn Majah # 3830, Musnad Ahmad 1-227, Manners in Islam #
665 (Darul Isha'at Karachi)
2 Tirmidhi # 3569, Ibn Majah # 3849, Musnad Ahmad 1/3.

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and asked, "O Messenger of Allah, which supplication is the most صلى الله عليه وسلم
excellent?' He said, "Pray to your Lord for health and security in this world and the
next." Next day, the man came to him again and put the same question. He told him
the like of what he had said. Again, he came on the third day and got a similar reply
with the additional words, "If you are given health and security in this world then,
indeed you have succeeded."1
PRAY FOR LOVE OF ALLAH
(٢٤٩١) وَعَنْ عَبْدِ اللَّهِ بْنِ يَزِيْدِ الْخُظْمِيِّ عَنْ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُوْلُ فِي دُعَائِهِ اَللَّهُؤَّ
ارْزُقْنِى حُبَّكَ وَحُبَّ مَنْ يَنْفَعُنِى حُبُّهُ عِنْدَكَ اللَّهُوَّ مَا رَزَّقْتَنِى مِمَّا أُحِبُّ فَاجْعَلُهُ قُوَّةً لِ فِيْمَا تُحِبُّ اَللّهُوَّ
مَازَوَيْتَ عَنِى مِمَّا أُحِبُّ فَاجْعَلُهُ فَرَاغَّالِى فِيْمَا تُحِبُّ-(رواه الترمذى)
2491. Sayyiduna Abdullah ibn Yazid al-Khatmi رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم used to make this supplication:
اللَّهُوَّ ارْزُقْنِى حُبَّكَ وَحُبَّ مَنْ يَنْفَهُنِى حُبُّهُ عِنْدَكَ اللَّهُوَّ مَا رَزَّقْتَنِى مِمَّا أُحِبُّ فَاجْعَلُهُ قُوَّةً لِىِ فِيْمَا تُحِبُّ
اللُّهُوَّ مَازَوَيْتَ عَتِى مِمَّا أُحِبُّ فَاجْعَلُهُ فَرَاغَّالِى فِيْمَا تُحِبُّ
(O Allah, grant me your love and love of him whose love will benefit me in your sight.
O Allah, cause whatever you grant me of that which I love to be strength in what
you love.
O Allah, cause whatever you deny me of that which I love to be a means tome to
devote myself to what you love.]2
AN EXCELLENT SUPPLICATION
(٢٤٩٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَلَمَّا كَانَّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْمُ مِنْ مَجْلِسٍ حَتَّى يَدْعُوُ بِهُوَلَاءِ
الدَّعْوَاتِ لِأَصْحَابِهِ اَللَّهُوَّ أَقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَّ مَعَاصِيْكَ وَمِنْ طَاعَتِكَ مَاتُبَلِغُنَا پِه
جَنَّتَكَ وَمِنَ الْقِيْنِ مَاتُوُِّ بِهِ عَلَيْنَا مُصِيْبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارٍنَا وَقُوَّتِنَا مَا أَحْتَيْتَنَا وَاجْعَلُهُ
الْوَارِثَ مِنَّ وَاجْعَلُ ثَارَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرُنَا عَلى مَنْ عَادَانًا وَلَّا تَجْعَلُ مُبْيَتَنَا فِي دِينِنَا وَلَّا تَجْعَلِ الدُّنْيًّا
أَكْبَرَ هَبِّنَا وَلَا هَبْلَةَ عِلْمِنَا وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَّا يَرُحَمُنَا - رَوَاءُ التِّزْ مِذِىُّ وَقَالَ حَدِيثٌ حَسَنٌ غَرِيُبْ۔
صلى الله عليه narrated that seldom did Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .2492
duy arise from an assembly without making this supplication for his sahabah: usd+,
اللُهُتَّ اقْسِهِ ثَّنَامِنُ خَشْيَتِكَ مَاتَحُولُ بِه بَيْنَنَا وَبَيْنَّ مَعَاصِيُكَ وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَمِنَ
الْتَقِيْنِ مَاتُوِّنُ بِهِ عَلَيْنَا مُصِيْبَاتِ الدُّنْيَا وَمَتِّعْنَا بِأَسْمَاِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْبِئْتَنَا وَاجْعَلُهُ الْوَارِثَ
مِنَّا وَاجُعَلُ ثَارَنَا عَلَى مَنْ ظَلَمَنَا وَانْصُرُنَا عَلَى مَنْ عنْدَانًا وَلَّا تَجْعَلُ مُصِيْبَتَنَا فِ دِينِنَا وَلَّا تَجْعَلِ الدُّنْيَا اُكْبَرَهَمِّنَا
1 Tirmidhi # 3523, Ibn Majah # 3848.
2 Tirmidhi # 3502.

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·
وَلَا مَبْلَغَ عِلْمِنَا وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرُحَمُنَا
{O Allah, cause us to have as much portion of your fear as becomes a barrier
between us and disobedience to you and as much of obedience to you as may lead
us to paradise and as much of faith as removes hardships of this world from us.
And, let us benefit from our hearing, our sight and our vitality as long as you cause
us to live and cause them to survive us. And, seize revenge from those who wrong
us and help us against those who antagonize us. And do not cause our difficulties to
descend on our religion and do not make this world our chief ambition and do not
make it the limit of our knowledge. And impose not on us one who would not have
mercy on us.}1
COMMENTARY: The prayer asks for faith to such an extent that the hardship of the world
and its problems seem to be very easy. If anyone is convinced that Allah is Ar-Razzaq (The
Provider) then he will not be disturbed if he faces poverty. His difficulties will become soft.
The prayer also asks for being oriented in such a way that one does not worry much over
worldly affairs, beyond the necessary.
PRAYER FOR KNOWLEDGE & DEEDS
(٢٤٩٣) وَعَنْ آَبي هُرَيْرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ انْفَهُنِىِ بِمَاعَلَّمْتَنِى وَ
عَلِّمُنِى مَا يَنْفَعُنِى وَزِدْنِ عِلُمَّا الْتُمْدُ لِلّهِ عَلَى كُلِّ حَالٍ وَ أَعُوذُ بِاللّهِ مِنْ حَالٍ أَهْلِ الثَّارِ - رَوَاهُ التِّرْمِذِىُّ وَابْنُ
مَاجَةً وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْثْ غَرِيْبُ إِسْنَاءًا.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2493
used to pray:
اللَّهَُّ انْفَعْنِى بِمَا عَلَّمْتَنِى وَعَلِّمُنِى مَا يَنْفَهُنِى وَزِدْنِ عِلْمًّا الْحُهُدُ لِلْهِ عَلَى كُلِّ حَالٍ وَأَعُوذُ بِاللّهِ مِنْ حَالٍ أَهْلِ النَّارِ
{O Allah, give me benefit from that which you have taught me, and teach me that
which will benefit me, and increase me in knowledge. Praise belongs to Allah in
every condition and I seek refuge in Allah from the condition of the dwellers of hell)2
PRAYER FOR BLESSING & HONOUR
٢٤٩٤١) وَعَنُ حُمَرَ بْنِ الْقُتَابِ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أُنْزِلَ عَلَيْهِ الْوَحْىُ سُمِعٌ عِنْدَ وَجُهِهِ دَوِىٌّ
كَدَوِيِّ النَّحُرِ ◌َ أُنْزِلَ عَلَيْهِ يَوْمًّا فَمَكِّثُنَا سَاعَةً فَسُرِّىَ عَنْهُ فَاسْتَقْبَلَ الْقِبْلَةً وَرَفَعَ يَدَيْهِ وَقَالَ اللَّهُؤَّ زِدْنَا وَلَا
تَنْقُصُنَا وَأَكْرِهْنَا وَلَا تُمِنَّا قَنَّهُ مِنَا وَلَّا تَحْرِهُنَا وَاثِرُنَا وَلَا تُؤْثِرُ عَلَيْنَا وَارْضِنَا وَارْضَ عَنَّا تُؤَّ قَالَ أُنْزِلَ عَلَّىَّ عَشْرُ
آيَاتٍ مَنْ آَقَامَهُنَّ دَخَلَ الْجَنَّةَ تُؤَّ قَرَ أْقَدْ أَذْاَةُ الْمُؤْمِنُونَ حَتَّى خَتَمَ عَشْرَ أَيَاتٍ - (رواه أحمد والترمذى)
2494. Sayyiduna Umar ibn Khattab us a >, narrated that whenever Allah's
Messenger , Ale à L received a revelation, a sound was heard near his face
resembling the humming of the bees. One day, it came to him and they waited (near
him) for a while but it went away from him. He faced the qiblah, raised his hands
1 Tirmidhi # 3513.
2 Tirmidhi # 3610, Ibn Majalı # 251.
:

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and prayer:
اللّهُوَ زِدْنَا وَلَا تَنْقُصُنَا وَأَكْرِمْنَا وَلَّا تُمِنَّا وَاَعُطِنَا وَلَا تَحْرِمْنَا وَاثِرُنَا وَلَّا تُؤْثِرُ عَلَيْنَا وَارُضِنَا وَأَرْضَ عَنَّا
{O Allah give us more but do not give us less. Raise us in honour but do not
humiliate us. Grant us but do not deprive us. Prefer us but do not prefer others over
us. Please us and be pleased with us}
Then he said, "Then he said, "Ten verses have been revealed to me. He who abides
by them will enter paradise," and he recited:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ
{Prosperous indeed are the believers} till he finished the ten verses. (23: 1-10)1
COMMENTARY: The revelation was brought to the Prophet Muhammad صلى الله عليه وسلم by
Jibril عليه السلام .The sahabah (Prophet's companions) رضى الله عنهم heard him but could not
decipher his voice and Sayyiduna Umar ibn al-Khattab usal +, described it as the humming
of the bees.
The ten verses that were revealed to the Prophet Muhammad صلى الله عليه وسلم and the hadith
(tradition) gives glad tiding to those who abide by them are:
قَدْ أَفْلَمَ الْمُؤْمِنُوْنَ الَّذِيْنَ هُمْ فِي صَلْوِهِمُ خَاشِعُونَ * وَالَّذِيْنَ هُمْ عَنِ اللَّغْوِ مُعْرِضُوْتَ * وَالَّذِيْنَ
هُمْ لِلذَّكَوْةِ فَاعِلُونَ * وَالَّذِيْنَ هُمْ لِفُرُؤُجِهِمْ حَافِظُونَ * إِلَّا عَلَى أَزْوَاجِهِمْ أَوْمَا مَلَّكَتْ أَيْمَانُهُمْ
فَإِنَّهُمُ غَيْرُ مَلُؤْمِيْنَ * فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ * وَالَّذِيْنَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ
رَامُوْتَ * وَالَّذِيْنَ هُمْ عَلى صَلَوْتِهِمْ يُحَافِظُونَ * أُولَئِكَ هُمُ الْوَارِثُونَ * الَّذِيْنَ يَرِثُوْنَّ
الْفِرْدَوْسَ هُمْفِيْهَا خُلِدُونَ
{Prosperous indeed are the believers, those who in their salah (prayer) are humble,
and those who from (everything) vain turn away, and those who of zakah are doers,
and those who of their private parts are guards, except in regard to their spouses or
those whom their night hands possess- for then surely they are not blameworthy -
but whosoever seeks beyond that, so those - they are the transgressors, and those
who of their trusts and covenants are preservers, and those who of their salawat are
observant, those! They are inheritors} (23:1-10)
SECTION III
الفَصلُ الثَّالِثُ
PRAYER FOR EYE-SIGHT
(٢٤٩٥) عَنْ عُثْمَانَ بْنِ حُنَيْفٍ قَالَ إِّ رَجُلًا ضَرِيْرًا لبَصَرِآَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ ادْعُ اللَّهُ
أَنْ يُعَافِيَنِيْ فَقَالَ إِكْ شِئتَ دَعَوْتُ وَ إِكْ شِئْتَ صَبَرْتَ فَهُوَ خَيْرٌ لَكَ قَالَ فَادْعُهُ قَالَ فَأَمَرَهُ أَنْ
يَتَوَضَّأَ فَيُحْسِنَ الُضُوءَ وَيَدْعُوَ بِهِذَا الدُّعَاءِ اللَّهَّ إِنِّ أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِئْكَ مُحَتَّدٍ نَبِيِّ الرَّحْمَةِ إِنَّى
تَوَجَّهُتُ بِكَ إِلَى رَبٍِّ لِيَقُضِىَ لِيْ فِيْ حَاجَتِى هَذِهِ اللَّهُوَّ فَشَفِعْهُ فِيَّ رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنْ
1 Tirmidhi # 3184, Musnad Ahmad 1-34.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
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صَحِيمٌ غَرِيُبُ-
2495. Sayyiduna Uthman ibn Hunayf &s &+, narrated that a blind man came to the
Prophet Muhammad صلى الله عليه وسلم and requested him, "Pray to Allah that he may cure
me." He said, "If you like, I shall pray for you, but if you like, you may show
patience and that is better for you." The man insisted, "pray for me." So, he
instructed him to make ablution and make it perfect and supplicate in these words:
اَللَّهُؤَّ إِّ أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَّبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ إِنَّى تَوَجَّهُتُ بِكَ إِلَى رَنٍْ لِيَقْضِىَ لِيُ فِىْ حَاجَتِى
هذِهِ اَلُهُوَّ فَشَفِئُهُفِّ
{O Allah, I pray you - and I beseech your by virtue of your Prophet Muhammad
Prophet of mercy. I turn, by mean of you (O Prophet) صلى اللهعليه وسلم to my Lord to have
my need, this one, granted to me O Allah let him be an intercessor for me.}1
COMMENTARY: Patience was better because loss of eyesight is compensated by paradise.
Allah, the Exalted, says, "If I deprive a slave of Mine of the sight of both his eyes and he
endures it, then I give him paradise in return of that." (Bukhari # 5653, Musnad Ahmad #
700, Tirmidhi # 2408, 2409.)
PRAYER OF PROPHET DAWUD (X-JI4,is
(٢٤٩٦) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ مِنْ دُعَاءِ دَاؤْدَ يَقُوْلُ اللَّهُوَّ إِّى
أَسْأَلُّكَ حُبَّكَ وَحُبَّ مَنْ تُحِبُّكَ وَالْعَمَلَ الَّذِى يَُلِّغُنِى حُبَّكَ اَللّهُوَّ اجْعَلُ حُبَّكَ أَحَبَّ إِلَىَّ مِنْ نَفْسِى
وَمَالِى وَأَهْلِى وَمِنَ الْمَاءِ البَّارِدِ قَالَ وَكَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا ذَكَرَ دَاوُدَ يُحَدِّثُ عَنْهُ يَقُولُ
كَاتَ أَعْبَدَ البَشَرِ - رَوَاهُ التِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثْ حَسَنْ غَرِيُبْ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ad-Darda .2496
said that among the supplications of (Prophet) Dawud (> Jule was:
اللُّهَُّ إِّ أَسْأَلَّكَ حُبَّكَ وَحُبَّ مَنْ تُحِبُّكَ وَالْعَمَلَ الَّذِى يُبَلِّئُنِى حُبَّكَ اَللَّهُوَّ اجْعَلُ حُبَّكَ أَحَبَّ إِلَىَّ مِنْ
نَدْر، وَمَالِى وَآَهْلِى وَمِنَ الْمَاءِ البَارِدِ
{O Allah, I pray to you for your love and love of him who loves, you, and (ex) deeds
that will lead me to your love. O Allah, cause Your love to be dearer + . me than my
own self, my family and than cold water.}
And, whenever Allah's Messenger صلى الله عليه وسلم mentioned P=sphet Dawud عليه السلام, he
spoke of him, saying. "He worshipped more than othe: of mankind."2
A COMPREHENSIVE PRAYER
(٢٤٩٧) وَعَنْ عَطَاءِ بْنِ السَّائِبٍ عَنْ آَيِبُهُ قَالَ صَلَّى بِنَا عَمَّارُ بنُ يَاسٍِ صَلاَّ فَأَوْجَزَ فِيْهَا فَقَالَ لَهُ بَعْضُ الْقَوْمِ
لَقَدٌ خَفَّفْتَ وَاَوُ جَزْتَ الصَّلاَةَّ فَقَالَ أَمَّا عَلَّىَّ ذَلِكَ لَقَّدُ دَعَوْتُ فِيهَا بِدَعَوَاتٍ سَمِعْتُهُنَّ مِنْ رَسُولِ اللّهِصَلَّی
1 Tirmidhi # 3589, Ibn Majah # 1385, Musnad Ahmad 4-138, Nasa'i Kubra 10490
2 Tirmidhi # 3501.