Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
body. He would do this three times." (Bukhārī, Muslim, Ibn Mājah)
Hadith 1462
: (( إِذَا أَتَيْتَ مَضْجِعَكَ فَتَوَضَّأْ
وعن البراءِ بنِ عازبٍ ظَهَا، قَالَ : قَالَ لي رسولُ الله
وَضُوءِكَ لِلصَّلاَةِ ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ ، وَقُلْ: الَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَوَجَّهْتُ
وَجْهِي إِلَيْكَ، وَفَوضْتُ أَمْرِي إليكَ ، وَأَلْجَأْتُ ظَهرِي إِلَيْكَ ، رَغْبَةً وَرِهْبَةً إليكَ ، لا مَلْجَأَ
وَلاَ مَنْجَا مِنْكَ إِلَّ إليكَ ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِّكَ الَّذِي أَرْسَلْتَ، فإنْ مِتَّ مِنَّ
عَلَى الْفِطْرَةِ ، وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ )) متفق عَلَيْهِ .
Al-Barā' ibn ‘Āzib
narrates that the Messenger of Allah
said to me,
"When you go to bed perform wudū' as you would for salah. Then lie down on
your right side and say: 'O Allah! I submit myself to You; I have entrusted all
my affairs to You; I have placed my back (my entire body) in Your protection,
in anticipation of Your reward and due to fear of Your punishment. There is no
escape nor salvation from You except with You. I believe in the Book which You
revealed and the Messenger whom You sent.' If you pass away, you will pass away
with īman. Let these words be your last words (before falling asleep)." (Bukhārī,
Muslim, Abū Dāwūd)
Commentary
This hadith was mentioned previously. See hadith 80.
This hadith teaches us three Sunnah actions before sleeping:
1. To perform wudū'.
2. To lie down on one's right hand side.
3. To engage in the dhikr of Allah Les.
Scholars mention that sleeping on the right hand side prevents one from falling into a deep
sleep which will prevent him from awakening for Tahajjud and Fajr salāh.
Hadīth 1463
كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ : (( الحَمْدُ للهِ الَّذِي أَطْعَمَنَا
وعن أنس ﴿ه : أنَّ النبيَّ
وَسَقَانَا، وكَفَانَا وآوانَا، فَكَمْ مِمَّنْ لا كَافِيَ لَهُ وَلاَ مُؤْوِيَ )) . رواه مسلم .
Anas dos narrates: "When the Messenger of Allah
retired to his bed, he said:
"All praise is due to Allah who granted us food and drink, and who gave us

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sufficient and provided us with shelter. There are so many people who do not
have sufficient and who have no shelter." (Muslim)
Commentary
Scholars have given three explanations for the phrase, "there are so many people who do
not have sufficient and who have no shelter."
1. It refers to the many people who are in enemy custody or living under oppressive conditions.
2. It refers to the many polytheists, disbelievers, agnostics and others who do not know Allah
Les or recognise His bounties. Allah &s does not assist them because He only assists those
who believe in Him and appreciate His bounties.
3. It refers to those who have no one to save them from difficulties because Allah &s has
destined destruction for them.
The purpose of the supplication is to make a believer appreciate the many worldly and
spiritual bounties of Allah & upon him and to make him realise how fortunate he is
compared to those who do not enjoy such bounties.
Hadīth 1464
وعن حذيفة طه: أنَّ رَسُولَ الله ﴿ كَانَ إِذَا أَرَادَ أَنْ يَرْفُدَ، وَضَعَ يَدَهُ الیُمْنَى تَحْتَ خَدِّهِ، ثُمَّ
يَقُولُ : (( اللَّهُمَّ قِنِ عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ )) . رواه الترمذي ، وقال : (( حديث حسن
)) . ورواه أَبُو داود؛ من رواية حَفْصَةَ بِّه، وفيهِ أنه كَانَ يقوله ثلاث مراتٍ .
Hudhayfah gl narrates: "When the Messenger of Allah
0
wanted to
sleep, he would place his right hand under his cheek and then say: "O
Allah! Save me from Your punishment on the day when You resurrect Your
servants." (Tirmidhī, Abū Dāwūd, Ahmad, Ibn Mājah)
Abū Dawud narrated it from Hafsa. It states that he used to say it three times.
Commentary
Through this supplication a believer declares his humility before His Creator and it reminds
him that he should never be negligent of or underestimate Allah's &s punishment.
While such a du'a' can be made during the day, a believer is encouraged to do so at night
before sleeping as a form of repentance from his sins because it is possible that he may never
wake up from his sleep.

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كِتَاب الدَعَوات
THE BOOK OF SUPPLICATIONS
CHAPTER 250
باب فضل الدعاء
Chapter on the virtue of supplication
Introduction
Allāh &s has created bounties and difficulties in this world. Just as man is blessed with
bounties, he is challenged with difficulties. Man also has needs in this world and the Hereafter
and only Allah & can fulfil them. Allah des says, "Call to Me, so that I may respond to your
call." This promise of Allah &s is true and one should therefore supplicate with the conviction
that one's du'as will be accepted by Allah &s.
Some of the many benefits of supplicating are as follows:
1. Objectives are fulfilled through the acceptance of du'a'.
2. One is rewarded for every du'a' one makes.
3. One's connection with Allah &s is strengthened when one asks from Him.
4. One becomes humble through du'a'.
5. Allah &s becomes pleased with one who asks from Him.
قَالَ الله تَعَالَى: ﴿وَقَالَ رَبُّكُمُ ادْعُوْنِىّ اسْتَجِبْ لَكُمْ﴾ (مؤمن: ٦٠)،
Allāh &s says: "Your Sustainer says: 'Call to Me so that I may respond to
your call." (Sūrah Mu'min, 60)
وقال تَعَالَى: ﴿أُدْعُوْا رَبَّكُمْ تَضَرُّعًا وَّخُفْيَةً إِنَّهُ لَا يُحِبُّ الْمُعْتَدِيْنَ﴾ ( الأعراف : ٥٥).
Allah des says: "Call on your Sustainer humbly and secretly. He does not
like those who transgress the bounds." (Sūrah al-A'raf, 55)
وقال تَعَالَى : ﴿وَإِذَا سَلَكَ عِبَادِىْ عَنِّى فَإِنِّىْ قَرِيْبٌ أُجِيْبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ﴾ الآية

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( البقرة : ١٨٦ )،
Allāh & says: "When My servants ask you concerning Me, I am near.
I accept the supplication of the supplicant when he supplicates to Me."
(Sūrah al-Baqarah, 186)
وقال تَعَالَى: ﴿آَمَّنْ يُّجِيْبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّؤْءَ﴾ (النمل: ٦٢).
Allāh &s says: "Who is it that responds to the distressed when he calls
Him, and removes the hardship?" (Sūrah al-Naml, 62)
Hadith 1465
﴿، قَالَ: ((الدُّعَاءُ هُوَ العِبَادَةُ )). رواه أَبُو داود
وعن النعمان بن بشير ◌ًا ، عن النبيّ
والترمذي ، وقال : (( حديث حسن صحيح )) .
Al-Nu man ibn Bashir dog narrates that the Messenger of Allah
said:
"Supplication is worship." (Abū Dāwūd, Tirmidhī, Ahmad)
Commentary
Du'a' has been referred to as worship in this hadith for the following reasons:
1. To supplicate is the command of Allah &s, hence fulfilling this command is an act of
worship.
2. The aim of worship is to express one's humility and need before Allah &s, and to
acknowledge that He is the Creator and is All-Powerful, All-Knowing, Most Gracious and
Independent. This acknowledgement is found to the greatest extent in du'a'. Qadī 'Iyad
stated, "Du'a' is actual worship and is worthy of being called worship since a person turns
his full attention to Allah & and turns away from all those besides Him."
3. Du'a' has been referred to as worship in emphasis. This is similar to the hadith in which
the Messenger of Allah
said, "Haj is 'Arafah." Therefore, it would mean that du'a' is an
extremely important act of worship.
Additional points
v One cannot supplicate to anyone else besides Allah &, as du'a' is an act of worship and
worship cannot be done for any being besides Allah &s.

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Hadith 1466
يَسْتَحِبُّ الجَوَامِعَ مِنَ الدُّعَاءِ ، وَيَدَعُ مَا سِوَى
وعن عائشة ظها، قالت: كَانَ رسُولُ الله
ذَلِكَ . رواه أبو داود بإسناد جيدٍ .
'A'ishah we?
narrates: "The Messenger of Allah
used to prefer
comprehensive supplications and omitted others." (Abū Dāwūd)
Commentary
"Comprehensive supplications," according to some scholars refer to supplications which
encompass goodness in this life and the Hereafter. Others state that it refers to using words
which are concise, but whose meaning is comprehensive.
Scholars state that supplications in congregation should be all-encompassing and concise so
that people are not inconvenienced by the length. Also, we have been commanded to make
comprehensive and concise supplications since every person does not have the ability to fulfil
the etiquettes of lengthy du'as in terms of the required respect and reverence.
Hadith 1467
: (( اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً ، وَفِي الآخِرَةِ
وعن أنس طلّهُ قَالَ : كَانَ أكثرُ دعاءِ النبيّ
حَسَنَةً ، وَقِنَا عَذَابَ النَّارِ )) متفقٌ عَلَيْهِ .
زاد مسلم في روايتهِ قَالَ : وَكَانَ أَنَسٌ إِذَا أرادَ أنْ يَدْعُوَ بِدَعْوَةٍ دَعَا بِهَا ، وَإِذَا أرادَ أنْ يَدْعُوَ
بِدُعَاءِ دَعَا بِهَا فِيهِ .
Anas dog narrates: "The most frequent supplication of the Messenger of
Allāh
was, "O Allah, grant us goodness in this world, goodness in the
Hereafter, and save us from the punishment of the Hell-fire."
The narration of Muslim adds: "When Anas
intended making a
supplication, he would do so with any words, but he would always include
these words." (Bukhārī, Muslim, Ahmad)
Commentary
The Messenger
recited this du'a' in abundance because it is extremely comprehensive
and includes the goodness of both worlds. It is also mentioned in the Qur'an.
"Goodness in this world" refers to every form of goodness and safety from every form of

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evil. Scholars have stated that these include knowledge, understanding of the book of Allah
Les, Halal wealth, ability to do acts of worship, a pious spouse, pious children, well-being, the
company of the pious and righteous, good health, praises of the creation and help against
one's enemies.
"Goodness in the Hereafter" refers to all forms of goodness in the Hereafter such as safety
from fear on the plains of Qiyamah, protection from a difficult reckoning, attaining Paradise
and its pleasures, and the enjoyment of beholding Allah &s.
Safety from the punishment of the Hell-fire refers to being granted forgiveness and being
entered into Paradise without punishment. Hasan Basrī # stated that it means, "O Allah,
save us from desires and sins which will lead to the punishment of the Fire."
Hadith 1468
كَانَ يقول: ((اللَّهُمَّ إِنِّي أسْألُكَ الهُدَى، والتُّقَى ،
وعن ابن مسعودٍ ◌ّه : أنَّ النبيَّ
والعَفَافَ ، والغِنَى )) . رواه مسلم .
Ibn Mas'ūd
narrates that the Messenger of Allah
used to say: "O
Allāh, I ask You for guidance, righteousness, abstinence and self-sufficiency."
(Muslim, Ahmad, Ibn Mājah)
Commentary
"Guidance" refers to the ability to remain steadfast on the right path. The importance of
asking for guidance can be gauged from the fact that we have been commanded to ask for
it from Allāh &s in every rak'āt of salah in the verse of Sūrah Fatihah, "Guide us on the
straight path."
"Righteousness" refers to fulfilling all the commands of Allah & and refraining from all
prohibitions.
"Abstinence" refers to restraint from sin and evil. Despite it being included in righteousness,
it is repeated to highlight its importance, since the carnal desires of man continuously invite
him towards evil.
"Self-sufficiency" refers to a person not having to request for his needs from creation. It
refers to contentment in the heart which is true wealth, as the Messenger of Allah
said,
"Wealth is not having an abundance of provisions, but is independence of heart." (Bukhārī)
The sequence of the du'a' is significant. Guidance is requested first because it is the crucial
ingredient of success. Thereafter, the ability to do good and abstain from evil is requested so

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that one's religious life can be perfected. At the end, one requests for his needs of this world.
Hadīth 1469
الصَّلاَةَ ثُمَّ أمَرَهُ أنْ
وعن طارق بن أَشْيَمَ ﴿َّهُ قَالَ: كَانَ الرَّجُلُ إِذَا أسْلَمَ عَلَّمَهُ النَّبِيُّ
يَدْعُوَ بِهِؤْلاَءِ الكَلِمَاتِ : ((اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي ، وَاهْدِنِي ، وَعَافِي ، وَارْزُقْنِي )) .
رواه مسلم .
وفي روايةٍ له عن طارق: أَنَّه سمع النبيَّ ل﴿، وأتاهُ رَجُلٌ فَقَالَ: يَا رسول اللـهِ ، كَيْفَ أَقُولُ
حِيْنَ أسْأَلُ رَبِّي؟ قَالَ : ((قُلْ: اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَعَافِي ، وارْزُقْنِي ، فإنَّ هؤلاء
تَجْمَعُ لَكَ دُنْيَاكَ وَآخِرَتَكَ )) .
Țāriq ibn Ashyam
narrates: "When a person embraced Islam, the
Messenger of Allah
would teach him salah and then instruct him to
supplicate with the words: "O Allah, forgive me, be merciful to me, guide
me, grant me well-being, and provide me with sustenance."
Another narration of his has that Tariq 4% heard the Messenger of Allah
when a man came to him and said: "O Messenger of Allah, what should
I say when I ask my Sustainer?" He replied: "Say, 'O Allah, forgive me, be
merciful to me, grant me well-being, and provide me with sustenance.'
These words will combine for you the good of this world and the Hereafter."
(Muslim, Ahmad)
Commentary
We are taught to request for forgiveness from Allah &s because all human beings commit
sins and none besides Allah & can forgive them.
"Well-being" ('afiyah) refers to safety from trials and sins in religion, as well as safety from
major illnesses and tribulations of this world.
One should request Allah & for sustenance because one cannot worship Allah &s with
complete devotion unless his worldly needs are met.
Additional Points
Salah constitutes the core of Islam.

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Hadith 1470
﴾: ((اللَّهُمَّ مُصَرِّفَ القُلُوبِ
وعن عبد الله بن عمرو بن العاص رضيها، قَالَ: قَالَ رسُولُ الله
صَرِّفْ قُلُوبِنَا عَلَى طَاعَتِكَ )) . رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "O Allah who turns the hearts. Turn our hearts to Your obedience."
(Muslim)
Commentary
Since Allah & is the being who changes the state of our hearts, we implore Him to enable
us to remain in a state of obedience, and abstain from sin. A supplication similar to this is
found in the Qur'an,
( رَبَّنَا لَا تُزِغْ قُلُوْبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ )
O our Sustainer, do not cause our hearts to stray after You have guided us.
Grant us Your mercy for verily You are the Great Giver. (Al 'Imran, 8)
Hadith 1471
وعن أبي هريرة ﴿ه، عن النبيِّ ﴿١، قَالَ: ((تَعَوَّذُوا بِاللـهِ مِنْ جَهْدِ البَلاَءِ، وَدَرَكِ الشَّقَاءِ
، وَسُوءِ القَضَاءِ ، وَشَمَاتَةِ الأَعْدَاءِ )) متفق عَلَيْهِ .
وفي روايةٍ قَالَ سفيان : أَشُكُّ أَنِّي زِدْتُ واحدةً مِنْهَا .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "Seek refuge
in Allah & from the severity of calamity, the approach of misfortune, an
evil destiny, and the delight of enemies (due to our misfortune)." (Bukhārī,
Muslim)
Another narration has: "Sufyan (a narrator of this hadith) said: 'I may have
added one."
Commentary
According to Ibn 'Umar
"the severity of calamity" is when a person has insufficient
wealth and many dependents. Some scholars have said that it refers to difficulties at the
time of death. Others state that it refers to such conditions which a person is unable to bear

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or eradicate.
"The coming of misfortune", according to Ibn Hajar " refers to destruction or the causes
of destruction. Some scholars say that it refers to an evil end.
"An evil destiny" includes an evil death or any evil outcome in relation to one's body, wealth
or family members.
Additional points
Man is weak and requires Allah's &s assistance at every moment of life.
v The narrators of ahadith were so truthful that they would not conceal their errors or
forgetfulness. The narrator here clearly mentions his doubt regarding a portion of the
hadīth.
Hadith 1472
يقول : (( اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أمْرِي ،
وعنه ، قَالَ : كَانَ رسُولُ الله
وأصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي ، وأصْلِحْ لِي آخِرِي الَّي فِيهَا مَعَادي ، وَاجْعَلِ الحَيَاةَ
زِيَادَةً لِي فِي كُلِّ خَيْرٍ ، وَاجْعَلِ المَوتَ رَاحَةً لِي مِنْ كُلِّ شَرِّ )) . رواه مسلم .
Abū Hurayrah 4% narrates: "The Messenger of Allah
used to say: "O
Allah, rectify for me my religion in which lies the protection for all my
affairs. Rectify for me my world in which lies my livelihood. Rectify for
me my Hereafter in which is my final abode. Make this life for me a source
of increase in every good and make death for me a source of relief from
every evil." (Muslim, Ahmad, Nasa'ī)
Commentary
The phrase "rectify for me my religion in which lies the protection for all my affairs," can
be rephrased as, "grant me the ability to fulfil all my religious duties in a most perfect and
beautiful manner and in this is my success and protection from the evil of Shaitan, Hell-fire
and the anger of Allah des."
The phrase "rectify for me my world in which lies my livelihood," is a request for sufficient
Halal sustenance which will assist a person to engage further in the obedience of Allah des.
The phrase "rectify for me my Hereafter in which is my final abode," refers to actions of
worship, sincerity and a righteous ending, because without these, one's life of the Hereafter
will be in jeopardy.

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The phrase "make this life for me a source of increase in every good," indicates that a Muslim
should continuously increase his knowledge and gain perfection in his actions.
In summary, in this du'a' a person asks Allah &s to enable him to engage in actions which
please Him and to protect him from actions which displease Him. The scholars have included
this du'a' in the jawāmi' al-kalim (comprehensive speech) of the Messenger
since a person
beseeches Allah &s for success in this world and the Hereafter.
Hadīth 1473
: (( قُلْ : اللَّهُمَّ اهْدِنِي، وسَدِّدْنِي )).
وعن علي طيّهُ قَالَ: قَالَ لي رسولُ الله
وفي رواية : ((اللَّهَمَّ إنِّي أسْألُكَ الهُدَى والسَّدَادَ)) . رواه مسلم .
'Alī age narrates: "The Messenger of Allah
said to me: 'Say, 'O Allah,
guide me and keep me upright.""
Another narration has: "O Allah, I ask You for guidance and uprightness."
(Muslim, Abū Dāwūd)
Commentary
A person requires both guidance and the strength to remain steadfast upon the straight path.
In other words, he should not commit any excesses or deficiencies in his actions.
Imam Ghazāli ds stated, "Just as it will be difficult on the day of Qiyamah to walk on the bridge
of șirat, it is likewise difficult to walk on the straight path in this world. One who walks firmly
on this path in this world, will be able to cross the bridge of sirat on the day of Qiyamah."
Hadith 1474
وعن أنس ﴿هُ قَالَ: كَانَ رسولُ اللهِ ﴿ يقولُ: ((اللَّهُمَّ إنِّي أَعُوذُ بِكَ مِنَ العَجْزِ ، وَالكَسَلِ ،
وَالجُبْنِ ، والهَرَمِ ، والبُخْلِ ، وأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ ، وأعوذُ بِكَ مِنْ فِتْنَةِ المَحْيَا وَالمَمَاتِ )).
وفي رواية : (( وَضَلَعِ الدَّيْنِ ، وَغَلَبَةِ الرِّجَالِ )) . رواه مسلم .
Anas de narrates that the Messenger of Allah
used to say: "O Allah, I seek
refuge in You from inability, laziness, cowardice, senility, and miserliness.
I seek refuge in You from the punishment of the grave and I seek refuge
in You from the tribulation of the living and the dead."

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RIYĀD AL-ȘĀLIĶĪN
Another narration has: "From the burden of debts and the oppression of
people." (Muslim, Nasa'ī, Ibn Mājah)
Commentary
"Inability" refers to failure in doing righteous actions. Some scholars have stated that it refers
to abandoning or procrastinating in those actions which are compulsory.
"Laziness," according to Imam Nawawi >, refers to the inability to induce oneself to carry
out righteous actions and to have little desire to do them despite them being possible to
accomplish.
"Cowardice" refers to fear of others and a weak heart. Due to cowardice, one is deprived of
the ability to engage in jihad, assist the oppressed, defend his family, etc.
"Senility" refers to such old age wherein a person is unable to understand simple, perceivable
and logical matters.
"Miserliness" refers to not fulfilling the Wajib rights which one is required to fulfil, such as
zakāt, Sadaqat al-Fitr, qurbani, spending on one's family members (wife and children) as well
as other dependants who have no other source of income (weak or disabled parents, sisters,
divorced daughters, etc.). Miserliness is detestable because it arises from excessive love for
wealth.
The "punishment of the grave" should be a real concern for every Muslim. The Messenger
of Allāh
said, "The grave is a garden of the gardens of Paradise or a pit of the pits of the
Hell-fire." (Tirmidhi) In another narration, the Messenger
said, "The grave is the first stage
of the Hereafter. If one's condition therein is good, then the subsequent stages will be even
better. If one's condition therein is evil, then the subsequent stages will be worse." (Tirmidhi)
"The tribulation of the living" refers to all such tribulations which cause harm to one's
physical or spiritual self.
The tribulation of the dead refers to tribulations which begin when one is about to leave this
world. At this time, Shaitan makes his final and most dangerous attack. It also includes all
the stages in the grave, the plains of Qiyamah and the life of the Hereafter.
"Oppression of people" can either refer to a person being oppressed by others or oppressing
others due to his excessive love for power and fame.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1475
: عَلَّمْنِي دُعَاءَ أَدْعُو بِهِ فِي صَلاَّتِي ،
ـهُ : أَنَّهِ قَالَ لرسُولِ الله
وعن أبي بكر الصديق ،
قَالَ : (( قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْماً كَثِيراً، وَلاَ يَغْفِرُ الدُّنُوبَ إِلَّ أَنْتَ ، فَاغْفِرْ لي
مَغْفِرَةً مِنْ عِنْدِكَ ، وارْحَمْنِي ، إنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ )) متفق عَلَيْهِ .
وفي روايةٍ : (( وفي بيتي )) وَرُوِيَ: ((ظلماً كثيراً)) ورُوِي : (( كبيراً)) بالثاء المثلثة
وبالباء الموحدة ؛ فينبغي أنْ يجمع بينهما فيقال : كثيراً كبيراً .
Abu Bakr al-Șiddīq 4% narrates that he said to the Messenger of Allah
"Teach me a supplication which I could make in my salah." He said: "Say,
'O Allah, I have wronged myself greatly and none forgives sins except You,
so forgive me by pardon from Your side. Be merciful to me. You are All-
Forgiving, All-Merciful." (Bukhārī, Muslim, Ahmad)
A narration has, "And in my house." It is narrated as "much wronged"
and "greatly wronged," so it is appropriate that they should be joined by
saying: "much and greatly."
Commentary
In some narrations of this hadith, it is mentioned that this supplication should be recited at
the end of salah, therefore, one should recite it after tashahhud and durud in the final sitting.
It may also be recited at other times.
"I have wronged myself greatly" is an acknowledgement of one's evil deeds and not fulfilling
Allah's des commands as they ought to be fulfilled.
This du'a' is very comprehensive because a request for forgiveness is a request for safety
from Hell-fire, while a request for mercy is a request for entry into Paradise. One who gains
both of these is truly successful.
Hadith 1476
وعن أبي موسى عليه، عن النَّبِّ ﴿: أَنَّهَ كَانَ يَدْعُو بِهِذا الدُّعَاءِ: (( اللَّهُمَّ اغْفِرْ لِي خَطِيَتِي
وَجَهْلِي ، وإسرافِي فِي أَمْرِي ، وَمَا أنْتَ أَعْلَمُ بِهِ مِنِّي ، اللَّهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي؛ وَخَطَئِي
وَعَمْدِي ؛ وَكُلُّ ذَلِكَ عِنْدِي ، اللَّهُمَّ اغْفِرْ لي مَا قَدَّمْتُ وَمَا أَخَّرْتُ ، وَمَا أسْرَرْتُ وَمَا أعْلَنْتُ ،
وَمَا أنتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ المُقَدِّمُ ، وأَنْتَ المُؤَخِّرُ ، وأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ )) متفق عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Abū Mūsā 4% narrates that the Messenger of Allah
used to make this
supplication: "O Allah, forgive me for my mistakes, my ignorance, my
extravagance in my affairs, and all that You know better than me. O Allah,
forgive me for what I did in seriousness, in jest, mistakenly and deliberately.
All these are part of me. O Allah, forgive me for my future and past actions,
my private and public actions, all that You know better than me. You alone
can cause one to advance and You alone can cause one to retrogress, and
You have power over everything." (Bukhārī, Muslim, Ahmad)
Commentary
As the Messenger of Allah
was totally sinless, he did not commit any of the sins which
he supplicated forgiveness from. His intention in making these supplications was to teach
his followers to do the same. In addition, the Messenger's
continuous progression in
spirituality led him to consider his past actions as unacceptable to Allah &S. It was also
possible that he regarded the omission of khilaf al-awla (the best and perfect) as a sin.
By the phrase "and all that You know better than me," a person seeks forgiveness from those
of his sins which he is unaware of.
"You alone can cause one to advance and You alone can cause one to retrogress" means that
Allah kes grants Paradise to whom He wishes by granting them the ability to do good, and
He sends to the Hell-fire whom He wishes by not assisting them to do good.
Hadith 1477
كَانَ يقول في دُعَائِهِ : ((اللَّهُمَّ إنِّي أعُوذُ بِكَ مِنْ شَرِّ مَا
13
: أن النبيَّ
وعن عائشة
عَمِلْتُ ومنْ شَرِّ مَا لَمْ أَعْمَلْ )) . رواه مسلم .
'A'ishah
narrates that the Messenger of Allah
used to say in his
supplication: "O Allah, I seek refuge in You from the evil which I have
committed and the evil which I did not commit." (Muslim, Ahmad, Abū Dāwūd,
Ibn Mājah)
Commentary
Engaging in evil and sin causes a black spot to form on the heart and by continuously sinning,
the entire heart is blackened. Seeking forgiveness cleanses the heart. In this supplication,
the Messenger of Allah
reminded the Ummah to continuously seek forgiveness from past
and future sins. According to some scholars, it may also mean that a person should always
be concerned whether his good actions are accepted by Allah &s or not. He should not be

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RIYĀD AL-ȘĀLIĶĪN
boastful and proud.
Hadith 1478
: (( اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوالِ
وعن ابن عمر عظله، قَالَ: كَانَ مِن دعاءِ رسُولِ الله
نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وفُجَاءةِ نِقْمَتِكَ ، وَجَميعِ سَخَطِكَ )) . رواه مسلم .
Ibn 'Umar
> narrates: "One of the supplications of the Messenger of Allah
was: 'O Allah, I seek refuge in You from the removal of Your bounty,
the changing of Your gift of well-being, the swiftness of Your punishment,
and from every form of Your anger." (Muslim, Abū Dāwūd, Hakim)
Commentary
Bounties here refer to religious bounties as well as worldly bounties which are beneficial
for the Hereafter. In addition to supplicating for preservation of bounties, one should also
utilise such bounties correctly, as this helps to protect them. The bounties granted to the
disbelievers and sinners which distance them further from Allah &s, are not really bounties,
but istidrāj (respite).
We are taught to request for safety from both the removal and changing of Allah's & bounties
because the former entails a complete elimination, while the latter entails a replacement.
Examples of the latter are good health being replaced with ill-health and wealth being
replaced with debts.
We are reminded to seek protection from Allah's & sudden punishment because it denies
one the opportunity of repenting.
Hadīth 1479
﴾، يقول: ((اللَّهُمَّ إنِّي أَعُوذُ بِكَ مِنَ العَجْزِ
وعن زيد بن أرقم ﴿ه ، قَالَ : كَانَ رَسُولُ الله
وَالكَسَلِ ، والبُخْلِ والهَرَمِ ، وَعَذابِ القَبْرِ ، اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّها أَنْتَ خَيْرُ مَنْ
زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلاَهَا ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لا يَنْفَعُ؛ وَمِنْ قَلْبٍ لا يَخْشَعُ ،
وَمِنْ نَفْسٍ لاَ تَشْبَعُ ؛ وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا )) . رواه مسلم .
Zayd ibn Arqam 4% narrates that the Messenger of Allah
used to say: "O
Allāh, I seek refuge in You from inability, laziness, cowardice, miserliness,
senility and the punishment of the grave. O Allah, grant the fear of Allah
to my soul and purify it. You are the best of those who can purify it. You

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RIYĀD AL-ȘĀLIĶĪN
are its protector and master. O Allah, I seek refuge in You from knowledge
that is of no benefit, from a heart that is not fearful, from a soul that is
not content, and from a supplication that is not answered." (Muslim, Nasa'ī,
Ahmad)
Commentary
In this du'a' we are taught to request for Allah-conciousness and purification from all evil
qualities like disbelief, hypocrisy, pride, jealousy, insincerity and miserliness.
"Knowledge that is of no benefit" can refer to any of the following:
1. Knowledge which is forbidden to acquire such as magic, astrology, etc.
2. Knowledge which does not lead to practise.
3. Knowledge which does not reform one's internal attributes.
"A heart that is not fearful" refers to a hardened heart which is not affected by the dhikr of
Allah &s and the recitation of the Qur'an. The Messenger of Allah
said, "The person who
is the most distant from Allah des is the one with a hardened heart." (Tirmidhi)
"A soul that is not content" refers to a soul which is always desirous of eating and fulfilling
its sexual desires. Such a soul is the worst enemy of man.
Additional Points
v In addition to du'a', one should physically and psychologically strive to prevent laziness,
cowardice, miserliness and other harmful qualities from gaining dominance over a person.
v A believer should endeavour to attain beneficial knowledge and abstain from that which
is detrimental.
Hadīth 1480
وعن ابن عباس ظًّا: أنَّ رَسُولَ اللهِ ﴿ كَانَ يقول: ((اللَّهُمَّ لَكَ أسْلَمْتُ ، وَبِكَ آمَنْتُ،
وَعَلَيْكَ تَوَكَّلْتُ ، وإِلَيْكَ أَنَبْتُ ، وَبِكَ خَاصَمْتُ ، وإِلَيْكَ حَاكَمْتُ . فَاغْفِرْ لِي مَا قَدَّمْتُ ،
وَمَا أَخَّرْتُ ، وَمَا أَسْرَرْتُ ، وَمَا أعْلَنْتُ ، أنتَ المُقَدِّمُ ، وَأَنْتَ المُؤَخِّرُ ، لا إلهَ إِلَّ أَنْتَ)).
زَادَ بَعْضُ الرُّوَاةِ : (( وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّ باللهِ )) متفق عَلَيْهِ .
Ibn 'Abbas
narrates that the Messenger of Allah
used to say: "O
Allah, I have submitted myself to You, I have believed in You, in You I
have put my trust, to You I have turned, through Your help I dispute and
to You have I presented my case. Forgive me my future and past sins and

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my private and public actions. You alone can cause one to advance and
You alone can cause one to retrogress. There is none worthy of worship
besides You."
Some narrators add: "There is no might and power except with Allah."
(Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
This du'a' teaches us perfect surrender to Allah &s, reliance upon Him in all conditions,
holding firm onto His rope and seeking His protection.
By proclaiming that "in You do I place my trust" a person acknowledges that the only being
that can assist is Allah & because benefit and harm lie only in His control. Allah &s states,
﴿وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ)
"And he who trusts Allah, then He is sufficient for him." (Sūrah al-Țalaq, 3)
"To You have I turned" refers to adopting a life of obedience.
"Through Your help I dispute" means that a person disputes with the enemies of Allah des
by presenting proofs provided by Him in the divine sources.
"To You have I presented my case" means that a person accepts the laws of the Qur'an and
revelation.
Hadith 1481
كَانَ يدعو بِهِؤُلاءِ الكَلِمَاتِ : (( اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ
: أن النبيّ
وعن عائشة
فِتْنَةِ النَّارِ ، وَعَذَابِ النَّارِ ، وَمِنْ شَرِّ الغِنَى وَالفَقْرِ)). رواه أَبُو داود والترمذي ، وقال: ((
حديث حسن صحيح )) ؛ وهذا لفظ أبي داود .
'A'ishah wes narrates that the Messenger of Allah
used to supplicate
with these words: "O Allah, I seek refuge in You from the tribulation of
the Hell-fire, the punishment of the Hell-fire, and from the evil of wealth
and poverty." (Abū Dāwūd, Tirmidhī, Bukhārī)
Commentary
"The tribulation of the Hell-fire" may refer to tribulations which will lead one to the Hell-

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RIYĀD AL-ȘĀLIĶĪN
fire, or the reproach of the custodians of the Hell-fire, as Allah & states,
كُلَّمَا أُلْقِىَ فِيْهَا فَوْجٌ سَالَهُمْ خَزَنَتُهَا اَلَمْ يَأْتِكُمْ نَذِيْرٌ )
"Whenever a group is thrown in it, its custodians ask them, "Did a warner not
come to you?" (Sūrah al-Mulk, 8)
Wealth in itself is not evil, however it becomes evil when it is not used correctly or when evil
qualities develop as a result of it. Hence, with this du'a' protection is sought from extravagance,
wastefulness, boastfulness, miserliness, pride, hoarding of wealth, excessive love for wealth,
indifference towards the Hereafter, unnecessary engagement in the world and so on.
Similarly, poverty is not evil in itself. In fact, if a person combines patience with poverty,
he can spiritually progress. Through this du'a' we seek Allah's & protection from the evils
that can arise due to poverty such as impatience, seeking doubtful and Haram wealth, and
becoming displeased with Allah's &s decisions.
Hadith 1482
يقول : (( اللَّهُمَّ
وعن زياد بن عِلاَقَةَ عن عمه ، وَهُوَ قُطْبَةُ بنُ مالِكِ بِّهِ ، قَالَ : كَانَ النبيّ
إِنِّي أعُوذُ بِكَ مِنْ مُنْكَرَاتِ الأخْلاَقِ، وَالأَعْمَالِ ، والأهْواءِ )). رواه الترمذي ، وقال: ((
حديث حسن )) .
Ziyad ibn 'Ilāqah6 narrates from his uncle, Qutbah ibn Malik7 , who said:
"The Messenger of Allah
used to say: "O Allah, I seek refuge in You
from evil character, deeds and opinions." (Tirmidhī)
Commentary
Evil character refers to evil quality traits such as stinginess, jealousy, hatred, anger, excessive
lust, pride, arrogance, show, etc.
Evil deeds refer to outward evil actions such as indulging in adultery, intoxicants, gambling,
stealing, murder, etc.
Evil desires refer to desires which are contrary to Islam such as incorrect beliefs, innovations,
6 Ziyad ibn 'Ilaqah & was from the Thaqif tribe. He is regarded as a high-ranking Tabi'ī and a very
reliable narrator of hadith. All the famous six books of ahadith contain his narrations. He passed away
in 153 Hijrī or 158 Hijrī when he was over 100 years of age.
7 Quțbah ibn Malik
was a Sahābī who resided in Kūfah. Two ahadith have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
incorrect intentions, destructive notions, etc.
Hadith 1483
وعن شَكَلِ بن حُمَيدٍ بِّهِ قَالَ : قلتُ: يَا رسولَ الله، علِّمْنِي دعاءً، قَالَ: (( قُلْ : اللَّهُمَّ
إِنِّي أعُوذُ بِكَ مِنْ شَرِّ سَمْعِي ، وَمِنْ شَرِّ بَصَرِي ، وَمِنْ شَرِّ لِسَانِي ، وَمِنْ شَرِّ قَلْبِي ، وَمِنْ شَرِّ
مَنِّي )) . رواه أبو داود والترمذي ، وقال : (( حديث حسن )) .
Shakal ibn Humayd8 4% narrates: "I said, 'O Messenger of Allah, teach me
a supplication.' He said: "Say, 'O Allah, I seek refuge in You from the evil of
my ears, the evil of my eyes, the evil of my tongue, the evil of my heart,
and the evil of my semen." (Abū Dāwūd, Tirmidhī, Ahmad, Hakim)
Commentary
The eyes, ears, tongue, heart and semen are valuable bounties from Allah &S. If utilised
correctly, one attains great benefit in this world and the Hereafter. However, if they are
utilised incorrectly, they can lead one to the depths of Hell.
"The evil of my ears" refers to listening to backbiting, slander, music, futile speech and
ignoring the truth.
"The evil of my eyes" refers to staring at strange women, viewing pornography, looking with
desire at the possessions of others, viewing others with contempt, etc.
"The evil of my tongue" refers to backbiting, slander, lies, futile discussions, keeping quiet
when there is a need to speak, not engaging in the dhikr of Allah &s, etc.
"The evil of my heart" refers to fantasizing, thinking evil of others, engaging the heart in
all matters other than Allah &s and that which will lead to Him Kes, etc.
"The evil of my semen" refers to utilising one's private parts in the wrong avenues such
as fornication, adultery, homosexuality, masturbation, anal sex, sexual relations during
menstruation, etc.
Hadith 1484
﴿ كَانَ يقول : (( اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ ، والجُنُونِ ،
وعن أنس ◌ّه: أنَّ النبيَّ ﴿
والجُذَامِ ، وَسَيِّيءِ الأسْقَامِ )). رواه أَبُو داود بإسناد صحيحٍ .
8 Shakal ibn Humayd 44% was a resident of Kufah. This is the only hadith narrated from him.

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Anas
narrates that the Messenger of Allah
used to say: "O Allah, I
seek refuge in You from white leprosy, insanity, leprosy, and all other evil
illnesses." (Abū Dāwūd, Ahmad)
Commentary
Although illness is a means of reward for those who exercise patience, Islam desires that
we ask Allah Je for 'afiyah (well-being) because of our inability and weakness to accept
illness. However, when one is afflicted with illness, one should endeavour to accept Allah's
des decision, exercise patience and thereby gain the many promised rewards.
Hadith 1485
يقول: ((اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الجُوعِ ، فَإِنَّهُ
وعن أَبي هريرة: ﴿لَّهُ قَالَ : كَانَ رسولُ الله
بِئْسَ الضَّجِيعُ ، وأعوذُ بِكَ مِنَ الخِيَانَةِ، فَإِنَّهَا بِشْسَتِ الِطَانَهُ )) . رواه أبو داود بإسناد صحيح .
Abū Hurayrah 4% narrates that the Messenger of Allah
used to say: "O
Allah, I seek refuge in You from hunger because it is an evil companion.
I seek refuge in You from treachery because it is an evil internal quality."
(Abū Dāwūd, Nasa'ī, Ibn Mājah)
Commentary
Hunger here refers to such a severe state of hunger that completely overpowers a person's
internal and external condition, causing him to become restless and disturbing his acts of
worship. It does not apply to partial hunger which is beneficial for the body and spirituality.
Treachery refers to not fulfilling the amanah (trust) of Allah & or His creation. The Arabic
word used here is auJI which literally refers to the inside section of one's clothing. It is an
apt description because such clothing is hidden from view just as a treacherous individual
hides his treachery.
Hadith 1486
وعن عليّ ﴿له: أنَّ مُكَاتباً جاءُهُ فَقَالَ: إِنِّي عَجِزْتُ عَنْ كِتَابَتِي فَأَعِنِّي ، قَالَ : ألا أُعَلِّمُكَ
كَلِماتٍ عَلَّمَنِيهِنَّ رَسُولُ اللهِ ﴿ه، لَوْ كَانَ عَلَيْكَ مِثْلُ جَبَلِ دَيْناً أَدَّاهُ اللهُ عَنْكَ؟ قُلْ: ((
اللَّهُمَّ اكْفِي بِحَلاَلِكَ عَنْ حَرَامِكَ ، وَأَغْنِي بِفَضْلِكَ عَمَّنْ سِواكَ )) . رواه الترمذي ، وقال
: (( حديث حسن )) .
'Alī agg narrates that a slave who had a contract to earn his freedom came

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RIYĀD AL-ȘĀLIĶĪN
to him and said: "I am unable to pay the price for my freedom. Please help
me." 'Ali adde said: "Should I not teach you some words which the Messenger
of Allāh
taught me? Even if you had debts equal to a mountain, Allah
will pay them off on your behalf. Say, 'O Allah, grant me sufficient of
what You have made lawful so that I have no need for what You have
made unlawful, and make me independent of all apart from You by Your
bounty." (Tirmidhī, Hākim)
Commentary
The slave asked 'Alī aos for money to pay his debts, but 'Alī
taught him a du'a'. Scholars
state that 'Ali age did not perhaps have any money to assist him and disliked sending him
away empty-handed. It is also possible that 'Alī
was trying to focus the man's attention
towards Allah &es so that he would, in the future, ask from his Creator and not from the
creation.
Hadith 1487
: أنَّ النبيّ :﴿ عَلَّمَ أَبَاهُ حُصَيْناً كَلِمَتَيْنِ يَدْعُو بهما: ((اللَّهُمَّ
وعن عِمْرَانَ بن الحُصَينِ
أَلْهِمْنِي رُشْدِي، وأعِذْنِي مِنْ شَرِّ نَفْسي)). رواه الترمذي ، وقال: (( حديث حسن )).
'Imran ibn al-Husayn w> narrates that the Messenger of Allah
taught
his father, Husayn, two sentences which he used when supplicating: "O
Allah, inspire me towards guidance, and protect me from the evil of my
self." (Tirmidhī, Ahmad)
Commentary
Guidance here either refers to being guided to the straight path or steadfastness on the
straight path.
"The evil of my self" refers to one's nafs (carnal desires) because it is the focal point of all evil.
Scholars have stated that this supplication is amongst the jawāmi' al-kalim (concise words
with eep meaning) of the Messenger
because when a person is rightly guided, he is saved
from every type of misguidance, and when his carnal self is rectified, he is saved from sins.
Hadith 1488
لَّهُ قَالَ : قُلْتُ : يَا رسول الله عَلَّمْنِي شَيْئاً أَسْأَلُهُ
وعن أبي الفضل العباس بن عبد المطلب رقـ
الله تَعَالَى، قَالَ: ((سَلوا الله العَافِيَةَ)) فَمَكَثْتُ أَيَّاماً، ثُمَّ جِئْتُ فَقُلتُ: يا رسولَ الله عَلِّمْنِي