Reported Supplications

Al-‘Abbās ibn ‘Abdul-Muttalib, the Prophet’s uncle (may Allah be pleased with him), asked the Prophet (may Allah's peace and blessings be upon him) to teach him a supplication to ask Allah for. He (may Allah's peace and blessings be upon him) taught him to ask Allah for well-being and safety from calamities and shortcomings in religion and in this world and the Hereafter. Al-‘Abbās said: A few days later, I returned to him (may Allah's peace and blessings be upon him) again and asked him to teach me a supplication to ask Allah for. Thereupon, he (may Allah's peace and blessings be upon him) said to him, in a friendly manner: O ‘Abbās, O uncle of the Messenger of Allah, ask Allah for safety to ward off all harm and bring all good and benefit in this world and the Hereafter.

The supplication the Prophet (may Allah's peace and blessings be upon him) used to say most frequently is to ask Allah for steadfastness to the religion and obedience to Him and keeping away from deviation and misguidance. Anas ibn Mālik (may Allah be pleased with him) wondered at the Prophet (may Allah's peace and blessings be upon him) making this supplication frequently. So, the Prophet (may Allah's peace and blessings be upon him) informed him that the hearts lie between two of the Fingers of Allah and He turns them as He wishes. The heart is the place where Imān or Kufr lies. It is called Qalb (in Arabic) due to its frequent Taqallub (fluctuation). It fluctuates more intensely than a boiling jar. So, Allah makes the heart of whom He wills steadfast to guidance and firm upon the religion, and He diverts the heart of whom He wills from guidance to deviation and misguidance.

The Prophet (may Allah's peace and blessings be upon him) invoked Allah with a supplication in which he combined the principles of the noble morals that he was sent to perfect, namely the soundness of the religion, the worldly life, and the Hereafter. With such brief wording, he sought the soundness of these three comprehensive meanings. He started with the soundness of the religion that guarantees the soundness of the conditions of both abodes, as he said: (O Allah, set right for me my religion) by guiding me to fulfill its manners most perfectly and completely. (That is the safeguard of my affairs) and the protector of all my matters. If my religion is corrupted, my affairs will be corrupted, and I shall fail and lose. Given that the required soundness of the religion cannot be fulfilled except through the soundness of this worldly life, he said: (And set right for me my world) by granting me physical health, security, sustenance, a righteous wife, a virtuous offspring, and whatever I need, making it lawful and support for obeying You. Then he mentioned the reason behind asking Him to set it right, saying: (Wherein my living is), my residence, and my lifetime. (And set right for me my Hereafter, wherein my return is) to meet You, and this could be attained through righteous deeds and Allah's guidance of His slave to worship, sincerity, and a good end. The Prophet (may Allah's peace and blessings be upon him) mentioned the Hereafter after the world, since the first is the means of reforming the second. In other words, whoever remains upright in his worldly life in compliance with Allah's wish, his Hereafter will be set right for him, and he will be happy therein. (And make life) and longevity (an increase for me in every good) to increase my righteous deeds; (and make death) and hastening it (a relief for me from every evil), trial, adversity, and affliction caused by sins and negligence, a release from worldly hardships and sorrows, and attainment of comfort.

The following is among the comprehensive supplications of the Prophet (may Allah's peace and blessings be upon him): "O Lord, forgive me my sin" and my misdeed, and "my ignorant sins" and what I committed unknowingly. "My excess in all of my affairs", my negligence, and my transgression. "And whatever You are better aware of than me,"  You know it, O Allah, whereas I forgot it. "O Allah, forgive me my sins, my deliberate sins," and the sins I committed deliberately and knowingly. "My seriousness, my humor," and what was done by way of joking and what I committed in both cases. "And all this I have committed,"  as it collected the mentioned sins and defects. "O Allah, forgive what I have done" in the past "and what I have left undone" in the future. "What I have committed secretly" and stealthily, "and what I have committed openly" and publicly. "You are the Advancer and You are the Delayer."  You make whomever You will of Your creation proceed to Your mercy through Your guidance to what pleases You, and You delay whomever You will from this through forsaking him. None can bring forward what You have delayed, and none can delay what You have put forward. "And You have absolute power over everything", possessing the absolute ability and the perfect will, You do whatever You will.

The Prophet (may Allah's peace and blessings be upon him) never abandoned these supplications in the evening and the morning: (O Allah, I ask You for well-being) and freedom from diseases, misfortunes, worldly adversities, desires, and religious trials (in this world and the Hereafter), i.e., in this life and the next. (O Allah, I ask You for pardon) and the elimination and forgiveness of sins (and well-being) and freedom from defects (in my religion), namely Shirk (polytheism), religious innovations, and sins; (my worldly life), namely calamities, harm, and evils; (my family) my wives, children, and relatives; (and my wealth) and my properties and my work. (O Allah, conceal my imperfections) and my defects, flaws, and negligence and erase my sins (secure my fears), my dread, and my terror. (O Allah, protect me) and ward off distress and whatever is harmful away from me (from before me, from behind me, from my right, from my left, and from above me), asking Allah to protect him from all directions since adversities and misfortunes can affect and approach man only from one of these directions. (and I seek refuge with Your greatness from being suddenly killed) and unexpectedly taken and destroyed (from beneath me) by being swallowed up by the earth.

The Prophet (may Allah's peace and blessings be upon him) taught ‘Ā’ishah (may Allah be pleased with her) the comprehensive and concise supplication, which is made up of four supplications: First: A general supplication for everything good: (O Allah, I ask You for all that is good) as a whole, (the immediate) that is the nearest in time (and the deferred thereof) that belongs to a later time; (what I know) of what You taught me (and what I do not know) of what You have in Your Knowledge. This denotes entrusting one's affairs to Allah, the All-Knowing, the All-Aware, and the Most Subtle to choose for the Muslim what is best and most appropriate. (And I seek refuge), shelter, and protection (with You from all that is evil, the immediate and the deferred thereof, what I know and what I do not know). Second supplication: It is a protection for the Muslim against transgression in supplication. (O Allah, I ask You) and beg You (for the good that Your slave and Prophet asked You for) may Allah's peace and blessings be upon him, (and I seek refuge) shelter, and protection (with You from the evil that Your slave and Prophet sought refuge from) may Allah's peace and blessings be upon him. This is a supplication and request addressed to Allah to grant the supplicator what Prophet Muhammad (may Allah's peace and blessings be upon him) asked and requested for himself without enumerating the types he (may Allah's peace and blessings be upon him) supplicated for. Third supplication: The request to be admitted to Paradise and to be kept far from Hellfire, which is every Muslim's request and ultimate goal: (O Allah, I ask You for Paradise) and its attainment (and for what brings one closer to it of words or deeds) that are righteous and that please You, (and I seek refuge with You from the Fire), as there is no protection against evil deeds except through Your kindness (and from what brings one closer to it of words or deeds) from the sins that incur Your wrath. Fourth supplication: Supplicating for contentment with Allah's decree. (And I ask You to make every decree that You have decreed for me good) and every decree that Allah has decreed for me, make it good for me, which is a supplication for being granted contentment with Allah's decree.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from four things: First: (O Allah, I seek refuge with You from the removal of Your favor), the religious and the worldly, and to remain steadfast on Islam and keep away from falling into sins that eliminate blessings. Second: (The change of Your well-being) by replacing it with misfortune. So, I ask You to grant me continuous well-being and freedom from agonies and diseases. Third: (The suddenness of Your calamity) in the form of misfortune or affliction, as when affliction and punishment come all of a sudden and unexpectedly, there is no time for repentance and making amends, and this makes the adversity graver and more intense. Fourth: (And all of Your wrath) and the causes that incur Your wrath, as the one whom You are displeased with is, indeed, doomed and ruined. The Prophet (may Allah's peace and blessings be upon him) used the word "all" to include all the causes; words, deeds, and beliefs that lead to His wrath.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from several things, which are: First: (O Allah, I seek refuge), shelter, and protection (with You) not with anyone else (from the dominance of debt), its subjugation, grief, and distress, and I ask You for support to repay and settle it. Second: (The dominance of the enemy), his subjugation and overpowering, and I ask You to ward off his harm and grant me victory over him. Third: (And the gloat of the enemies) and their rejoicing at what befalls Muslims of misfortunes and calamities.

The Prophet (may Allah's peace and blessings be upon him) used to frequently recite concise supplications that were comprehensive in meaning including the following supplication: "Allāhumma rabbana ātina fi ad-dunya hasanah wa fi al-ākhirati hasanah wa qina ‘adhāb an-nār (O Allah our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the torment of the Fire)." This supplication includes the good things in this world like a blissful, extensive, and lawful sustenance; a righteous wife; a child who is a source of joy, relief, beneficial knowledge, good deeds, and similar favorable and permissible demands. As for the good things in the Hereafter, they include safety from punishments in the grave, the standing, and the Fire, besides attaining the pleasure of Allah, winning eternal bliss, and being close to the Most Merciful Lord.

The Prophet (may Allah's peace and blessings be upon him) commanded ‘Ali ibn Abi Tālib (may Allah be pleased with him) to supplicate and ask Allah, saying: (O Allah, guide me), direct me, lead me, (and make me adhere to the straight path), grant me success, and make me upright in all my affairs. Huda (guidance): It means knowing the truth in detail and as a whole and being guided to follow it outwardly and inwardly. Sadād (adherence to the straight path): It means guidance and uprightness in all affairs following what is right in conformity with the truth, namely the straight path in terms of words, deeds, and beliefs. Given that intangible ideas become clear when expressed in a tangible form, remember when reciting this supplication that: (Huda: your being guided to the right path). So, when asking for guidance, recall in your heart a guidance like that given to the traveler, who does not deviate from the route so as not to lose his way and remain safe and reach his destination without delay. (And Sadād is the straightness of the arrow) as you notice how quickly the arrow reaches and hits the goal when you shoot it. When the archer shoots something, he aims the arrow at the target. Similarly, when asking Allah Almighty for Sadād, you should intend straightness like that of the arrow, and by this, you will be asking for ultimate guidance and the highest degree of straightness. So, recall this meaning in your heart when asking Allah for Sadād similar to what you use when shooting.

In this Hadīth the Prophet (may Allah's peace and blessings be upon him) seeks refuge in Allah from specific illnesses. However, when the Messenger of Allah (may Allah's peace and blessings be upon him) seeks refuge in Allah from them, this means that they are very dangerous and have a very bad effect. The Prophet (may Allah's peace and blessings be upon him) sought Allah's refuge from a group of particular diseases, then he asked Allah to keep him healthy and safe from all evil and bad diseases in general. This supplication includes a specific and detailed part followed by a general and comprehensive part. To clarify, the Prophet (may Allah's peace and blessings be upon him) sought refuge in Allah from leucoderma, a disease in which white spots appear on the skin, that makes people turn and run away from the one who has it. This causes man to become isolated and thus feel discontented - Allah forbids. Insanity refers to the disappearance of one's mind. The mind is the thing which makes one competent for religious assignment, and with it one worships his Lord as well as ponders and reflects on Allah's creation and holy Speech. Hence, absence of mind means that man does not exist. For this reason, the Prophet (may Allah's peace and blessings be upon him) said: "There are three (kinds of people) whose actions are not recorded: (one of them is) and the insane until his mind is back." "Leprosy" is a type of sickness that eats at one's organs until they fall off, Allah forbids. It is a contagious disease, and this is why it was mentioned in another Hadīth: "Flee from the leper as you would flee from a lion." "Evil and bad diseases are the disabilities that make one feel disdained and rejected in the society, such as cancer, blindness, paralysis, etc. This is because these types of diseases are serious and need a lot of money for treatment. They also need great patience that are only shown by those whom Allah, the Almighty, grants patience and strengthens their hearts. This Hadīth shows the greatness of Islam that protects the Muslim's religion and cares for his body.

A man from the Bedouin asked the Messenger of Allah (may Allah's peace and blessings be upon him) to teach him a Dhikr (remembrance of Allah) to say. So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "There is no god but Allah, alone with no partner," starting with the testimony of monotheism, which means that no deity is truly worthy of worship except Allah. "Allah is the Greatest with all greatness," i.e., Allah is greater and more magnificent than everything. "And abundant praise is due to Allah," i.e., abundant praise is due to Allah for His attributes, acts, and countless favors. "Allah, the Lord of the worlds, is exalted above imperfection," i.e., He is exalted and far above deficiency. "There is no might nor power except with Allah, the Mighty and the All-Wise," i.e., there is no change from one state to another except through Allah, His assistance and guidance. The man said: Those words are for my Lord to remember and extoll Him, what supplication should I say for myself? So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "O Allah forgive me" by erasing and concealing my sins. "And have mercy upon me" by conveying religious and worldly interests and benefits to me. "And guide me" to the best of states and to the straight path. "And give me provision" represented in lawful gains, health, and every kind of goodness and well-being.

In this Hadīth, Shakl ibn Humayd (may Allah be pleased with him) went to the Prophet (may Allah's peace and blessings be upon him) searching for the good of this world and the Hereafter. He did not ask the Prophet (may Allah's peace and blessings be upon him) for a perishable worldly pleasure, a handful of money, or a measure of food. Rather, he went seeking supplication. He asked the Prophet (may Allah's peace and blessings be upon him) to teach him a supplication that would benefit him in his religion and his worldly affairs. That was the attitude of the Companions; seeking bounty from Allah and His good pleasure. So the Prophet (may Allah's peace and blessings be upon him) directed him to this splendid sublime supplication, saying to him: Say 'O Allah', invoking Allah using His Name that comprises all of His Most Beautiful Names. "I seek refuge in You from the evil of my hearing", meaning I seek Allah's protection from the evil of hearing, which includes the forbidden things that a person might hear, such as false testimony, heresy, slander, disparaging the religion, and all other forbidden things that reach a person's hearing. "From the evil of my sight", meaning the sin of using it to look at forbidden things, such as indecent movies and shameless scenes. "From the evil of my tongue", meaning from every forbidden speech that can be uttered, such as false testimony, insults, cursing, disparaging Islam and Muslims, speaking about others' affairs or abandoning speaking about what should concern one. "From the evil of my heart", meaning filling the heart with anything other than the remembrance of Allah, the Almighty, or devoting heart-related acts of worship to others than Allah, the Almighty, like hope, fear, awe, and exaltation, or refraining from devoting the heart-related acts of worship to the Lord, Glorified and Exalted. "From the evil of my semen", meaning from the evil of my private parts by using them to commit what Allah has forbidden, or that they lead me to the preludes of adultery, like the (forbidden) look, touch, walk to the place of sin, determination to commit sin, and things of that nature. This blessed supplication includes preservation of the senses, which are among the blessings of Allah, the Exalted, upon His creation. The Prophet (may Allah's peace and blessings be upon him) ordered him to seek refuge in Allah only from the evil of these blessings, not from these blessings themselves by saying for example: "I seek refuge in Allah from my hearing", because these are blessings by means of which one worships Allah, the Almighty. They are not evil in the absolute sense such that refuge is sought from them; rather, refuge is sought from the evil that they might produce. Their preservation is achieved by using them in what they were created for and not using them to approach any act of disobedience or spread any vice, because one is held responsible for these blessings on the Day of Judgment, as Allah, the Exalted, says: {And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those (one) will be questioned.} [Sūrat al-Isrā': 36]

Two old Jewesses from Madīnah entered the place of ‘Ā’ishah (may Allah be pleased with her) and told her that the dead are punished in their graves. ‘Ā’ishah denied what they said and refused to believe them, for she did not like to believe the Jews who are known for lying, religious fabrications, and distortion of the Scripture. After these two Jewesses had departed, the Prophet (may Allah's peace and blessings be upon him) came and ‘Ā’ishah informed him of what they said. In response, he said: “They spoke the truth", for the dead are subject to torture that all animals can hear. Then, ‘Ā’ishah went on to inform us that she never saw the Prophet (may Allah's peace and blessings be upon him) ever since offer a prayer without seeking refuge from the punishment of the grave.

The Arabic imperative 'alizzu' used in this Hadīth means be "persistent in doing something". The meaning: Hold on to this supplication and keep repeating it. This is a virtuous supplication as it includes a name of Allah said to be His most glorious Name, since it encompasses all the attributes of Lordship and Divinity.

The Prophet (may Allah's peace and blessings be upon him) used to say in his supplication: (O Allah, I seek refuge), turn to You, and seek protection (in You) and in none but You from (evil) and detestable things that are prohibited by Allah and His Messenger, (morals) such as malice, envy, and arrogance, and from evil (deeds) such as insulting and cursing, and from all (desires) that the soul longs for but which go against the teachings of the Shariah.

Man is obliged to ask Allah, the Exalted, just as He has perfected his outward appearance and beautified it, to also perfect his inner character by granting him noble manners that complete his humanity and cleanse his inner self.

One of the supplications of the Prophet (may Allah's peace and blessings be upon him) was: "O Allah, I seek refuge with You" and turn to You alone "from inability", meaning the inability to act effectively, "indolence", meaning the lack of will to act. The incapable cannot act, and the lazy does not want to. "Cowardice", which is refraining from doing what ought to be done, "miserliness", which is withholding what must be given, "decrepitude", which leads to the weakening of the body, "and torment of the grave", and from the causes that lead to it. "O Allah, grant me the sense of piety” and guide my soul to obey You and avoid disobedience, "and purify my soul" and cleanse it from vices and lowly traits. "You are the best to purify it" and no one can purify it except You. "You are its Protector", its helper, caretaker, "and its "Guardian", the One Who manages its affairs, its Lord, Owner, and Bestower of blessings. "O Allah, I seek refuge with You from knowledge that is not beneficial," such as astrology, sorcery, magic, or any knowledge that brings no benefit in the Hereafter, or knowledge that is not acted upon. "From a heart that does not fear" You, that neither submits nor finds peace and stillness in Your remembrance. "From a soul that is not satisfied", always greedy and discontent with what Allah has lawfully provided. "And from a supplication" that is rejected and "not answered".

The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from hunger, which is indeed an evil companion because it prevents one's heart and body from feeling comfortable. He also sought refuge from betraying the trust of people and the trust of Allah, for, indeed, it is an evil trait that is hidden in a person's heart.

A man who was a slave came to the Commander of the Believers, ‘Ali ibn Abi Tālib (may Allah be pleased with him). He had entered into a contract with his master to buy himself and become free but did not have the money to fulfill the agreement. He said: Indeed, I have been unable to pay off what I owe, so help me settle it—either with money or by teaching and instruction. The Commander of the Believers said to him: Shall I not teach you words that the Messenger of Allah (may Allah's peace and blessings be upon him) taught me? Even if you had a debt as great as a mountain called Sīr, which belonged to the Tribe of Tayyi’, it would be repaid by Allah on your behalf, freeing you from its humiliation. He said: Say: (O Allah, suffice me), turn me away, and keep me distant (with what You have made lawful) so that I am content with it (against) falling into (what You have made unlawful). (And make me) and provide for me (with Your bounty) and generosity (in no need of anyone besides You) from among Your creation.

This Hadīth is one of the comprehensively precise statements of the Prophet (may Allah's peace and blessings be upon him) as he sought refuge with Allah from a number of evils and obstacles that interrupt the servant's advance along the path to Allah. The Prophet (may Allah's peace and blessings be upon him) sought refuge from "incapacity and laziness" which are both hindrances to movement. Failing to perform an act may be caused by the person's lack of resolve or willingness to do the act; in other words, laziness. A lazy person is someone with the least resolve and desire to do something. However, in some cases the reason for not doing an act is that the person lacks the ability to do it, and this is what is meant by incapacity. "Cowardice and miserliness": these two characteristics prevent a person from performing his duties as well as doing righteous deeds. Cowardice weakens the heart, thus, the person does not enjoin what is good nor forbid what is evil because of the weakness of his heart and his attachment to people, apart from the Lord of the people. A coward person acts only according to people's desires and orders. He devotes his servitude to people rather than to Allah, the Almighty. Miserliness encourages people to withhold their wealth and refrain from spending it. So, a miserly person does not fulfill the right of Allah by paying the obligatory Zakah, nor does he give the people their rights that they have over him regarding his wealth. A miserly person is disliked by the people and by Allah. "Senility" means that a person reaches the most decrepit age, at which he starts to lose many of his senses and his body becomes weak. Therefore, he is unable to worship Allah the way he used to, and cannot bring benefit to his family. Then the Prophet (may Allah's peace and blessings be upon him) sought refuge from the punishment of the grave, which is true, and because it is true, he legislated for us seeking refuge from the punishment of the grave in every prayer (before Taslīm). Finally, the Prophet (may Allah's peace and blessings be upon him) sought refuge from the trials of life and death to include both worlds; the worldly life as well as the Hereafter. The trials of this life are its calamities and afflictions. The trials of the Hereafter include worrying about having a bad end of life and an evil destination, as well as the trial of being questioned by the two angels in the grave, and others. In another narration, the Prophet (may Allah's peace and blessings be upon him) said: "... and from the burden of heavy debt and the tyranny of men": both of them are forms of defeat and subjugation. Heavy debt is a stressful situation to the indebted person wherein he finds himself helpless. It is thus a from of defeat for the man, but for a rightful reason. "The tyranny of men" means their oppression and overpowering, which is also a form of defeat but without a rightful reason.

Ibn ‘Umar (may Allah be pleased with him) informs us in this Hadīth that whenever the Prophet (may Allah's peace and blessings be upon him) prepared to travel and mounted his ride, he would proclaim the greatness of Allah and say this supplication, which involves a number of sublime meanings, one of which is declaring Allah, the Almighty, far exalted above any need or deficiency. It also expresses a person's appreciation for the favors of Allah. Moreover, the Hadīth asserts one's complete lack of might and power, and his admission that he will return to Allah, the Almighty. Then, it comprises invocation to Allah to bestow His favors and grace and to endow the supplicant with piety and guide him to those deeds that please Him and that He accepts. Also in the Hadīth, the supplicant relies on Allah, the Almighty, and leaves all affairs to Him. Allah, the Almighty, is also implored to preserve the supplicant and his relatives and to ease the hardship of traveling and provide refuge from its evil and harm, like returning and seeing anything unpleasant in his family, property, or children. In the other narration, Ibn ‘Umar (may Allah be pleased with him) relates that whenever the Prophet (may Allah's peace and blessings be upon him) returned from a trip, he would say the above-mentioned supplication and make this addition: We are those who return; those who repent; those who worship; and those who praise our Lord – grateful to Him for our safe return. Whenever the Prophet (may Allah's peace and blessings be upon him) stood on a high place, he would proclaim the greatness of Allah – thus standing humble before His majesty and power – and say: “there is no god but Allah, Who has no partner”, acknowledging the uniqueness and Oneness of Allah in His divinity, lordship, and names and attributes, and that He supports His close servants and allies and makes them victorious.

This Hadīth belongs to the category of "jawāmi‘ al-kalim": the most succinct statements of a few words that imply extensive and comprehensive meanings with great significance in implementation. The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from four things. If a person is safe from these four, then he will be safe in this world and the next, and this, indeed, is the ultimate and obvious success. The four things he sought refuge from are: "Jahd al-balā’": intense afflictions and the hardships that accompany them. If trials become severe a person may not be safe from getting angry, annoyed and irritated with what Allah decreed upon him, thus he may lose the reward of the life of this world as well as in the Hereafter. "Dark ash-shaqā’": falling into utter misery. This is general, including primarily misery in the Hereafter since it is ultimate and eternal misery that will never be followed by happiness, or misery the life of this world wherein a person's state changes for the worse with time. One day may make him happy and another may make him miserable. "Sou’ al-qadā’": the preordained evils; i.e. what Allah has decreed upon the servant that the servant perceives to be bad for him. It is general regarding all the affairs in the life of this world such as wealth, children, health, wife, etc., as well as the affairs of the Hereafter. It is important to note here that the preordained evil is considered to be evil from the person's viewpoint. In reality everything that Allah preordains and decrees is good and devoid of any evil whatsoever, as in the statement of the Prophet (may Allah's peace and blessings be upon him) addressing Allah, the Almighty: "Evil cannot be ascribed to you." Another interpretation suggests that "sou’ al-qadā’" can mean bad judgment, i.e. that the person seeks refuge with Allah from making a bad harmful judgment and ruling. "Shamātat al-a‘dā’": rejoicing and gloating of a person's enemies at his misfortune, a cause of immense grief. The enemies of the Muslim are, in fact, the non-believers who rejoice and celebrate when Muslims dispute with each other, fight each other and humiliate themselves in whatever manner. The inclusion of the enemies of Islam as the interpretation of this Hadīth is a takes precedence over a Muslim's personal enemies (over some worldly affairs), nevertheless this meaning can be included in a secondary way. It is necessary that the Muslim who makes this supplication intends the enemies of Islam primarily then his enemies from among the Muslims secondarily (and only in a just and rightful manner). We ask Allah to make peace among the Muslims.

The noble Prophet (may Allah's peace and blessings be upon him) sought refuge in Allah from four things. The Prophet (may Allah's peace and blessings be upon him) said: “O Allah, verily I seek refuge in You from the trial of the Fire", which means a trial that leads to Hellfire, so that there would be no repetition in the supplication. Trial of the Fire could also mean the question that keepers of the Fire ask to reproach the inmates of Hell. This question was referred to in the verse in which Allah, the Almighty, says: {Every time a company is thrown into it, its keepers ask them: "Did there not come to you a warner?"} [Sūrat al-Mulk: 8] “Torment of the Fire”, means I seek refuge in You that I become one of the inhabitants of the Fire. These are the disbelievers who will be tormented in the Fire. The monotheists, however, will be disciplined and refined by the Fire, not tormented by it. “Torment in the grave”, the grave is the transitory abode where one is placed after death. The word 'grave' is particularly used because this is what commonly happens to people when they die; otherwise, any place where one’s body rests after death is considered one's grave. “Trial of the grave”, refers to the confusion one experiences in answering the two angels. "From the evil trial of affluence", refers to arrogance, tyranny, gaining wealth unlawfully, spending it in disobedience, and boasting of wealth and fame. “From the evil trial of poverty”, refers to envy towards the wealthy, coveting their wealth, and self-abasement by doing what brings disgrace to one's dignity and saps one's religion. Trial of poverty also includes lack of contentment with what Allah portioned for man and other things that could lead to an undesirable end. The Prophet (may Allah's peace and blessings be upon him) sought refuge from the trial of affluence because it motivates man to collect money from unlawful channels and withhold what is required to be spent and given away. What is meant by the trial of poverty is the poverty in which man cannot show patience or religious prudence. This kind of poverty will cause man to behave improperly, not caring what ill-gotten money he gains.

A man intended to travel so he asked the Messenger of Allah (may Allah's peace and blessings be upon him) to advise him. The Prophet (may Allah's peace and blessings be upon him) advised him to adhere to God-consciousness and to say "Allah is the Greatest " upon every high place. When the man turned away, the Prophet (may Allah's peace and blessings be upon him) asked Allah to grant him the required energy and the good mount that would make him reach his destination easily, and to facilitate his journey by removing harms away from him.

Ibn ‘Abbās (may Allah be pleased with him) informs us in this Hadīth that he spent the night in the house of his aunt Maymūnah (may Allah be pleased with her), the Prophet's wife. During the night, the Prophet relieved himself, then he washed his face and hands to get refreshed and clean oneself, and slept again. Then he woke up, went to the water skin, and loosened the straps that tie its mouth and keep the water inside it. Then he made ablution for prayer moderately without neglecting any parts of ablution or excessively washing them. This means he washed the parts of ablution less than three times each, showing that this is permissible although the Sunnah is to wash them thrice. The Prophet (may Allah's peace and blessings be upon him) did what is required only in his ablution by making sure that every part of ablution was washed properly. Then he performed the night prayer. Ibn ‘Abbās said that he was watching the Prophet (may Allah's peace and blessings be upon him) in what he was doing, but he stretched his body to give the impression that he was asleep and not watching what the Prophet (may Allah's peace and blessings be upon him) was doing. Ibn ‘Abbās (may Allah be pleased with him) pretended he was asleep, because people, when they are alone, could perhaps do things that they do not like others to see. Another reason is that Ibn ‘Abbāss was afraid that the Prophet might leave off some of his actions due to the former's observation. It was the habit of the Prophet (may Allah's peace and blessings be upon him) that sometimes he would abandon or leave off an action lest it becomes obligatory upon his Ummah. Therefore, Ibn ‘Abbās wanted to conceal himself so that he could learn every specific detail about the Prophet (may Allah's peace and blessings be upon him) from the time he wakes up at night until the call for Fajr prayer is made. This shows Ibn ‘Abbās’ eagerness to acquire knowledge. Then he said: "I made ablution”, or according to another narration: "I made ablution similar to the way the Prophet did", or according to the narration of Al-Bukhāri: "I stood up and did exactly what the Prophet did." “When Ibn ‘Abbās saw the Prophet (may Allah’s peace and blessings be upon him) stood up and prayed, he made ablution and joined the Prophet in prayer, but he stood on the Prophet's left side." The Prophet (may Allah's peace and blessings be upon him) grabbed Ibn ‘Abbās by his ear and turned him from the left side to the right side. In another narration, Ibn ‘Abbās said: "The Prophet (may Allah's peace and blessings be upon him) placed his right hand on my head, then grabbed my right ear and twisted it by his hand." The Prophet (may Allah's peace and blessings be upon him) placed his hand on his head first, so that he would be able to hold his ear, or that because the hand fell on him only, or to allow the blessings of his hands to descend upon his head so that Ibn ‘Abbās could understand all of the Prophet’s actions during that session and elsewhere. The Prophet (may Allah's peace and blessings be upon him) twisted the ear to either remind him that he was doing something against the Sunnah, draw his attention more to maintain these actions, remove any drowsiness left in his eyes, move him from the left to the right side, comfort him during the darkness of the night (as mentioned in the narration of Al-Bukhāri), wake him up, or show affection towards him as Ibn ‘Abbās’ conditions and young age would require it. The Prophet (may Allah's peace and blessings be upon him) moved Ibn ‘Abbās from the left side to the right side, which is the proper position of the Muslim who is praying alone with the Imām. The Prophet (may Allah's peace and blessings be upon him) prayed that night thirteen Rak‘ahs, including the Witr, making Salam between every two Rak‘āhs as mentioned in the narration of Al-Bukhāri. Another narration in Al-Bukhāri and Muslim reads: "Then he prayed two Rak‘ahs, then two more, then two more, then two more, then two more, then two more, then he prayed Witr." As he prayed two Rak‘ahs six times with one Rak‘ah Witr separately, the total number of Rak‘ahs performed that night would be thirteen. Then the Prophet (may Allah's peace and blessings be upon him) laid down and slept until he started breathing aloud, and this was a sleeping habit for him. Bilāl, later, informed him that time for Fajr prayer was due. He performed the voluntary prayer for Fajr first, then went to the mosque and prayed Fajr in congregation. The Prophet (may Allah's peace and blessings be upon him) prayed with the previous ablution and did not make a new ablution. This is considered one of the specific rulings that are unique for the Prophet (may Allah's peace and blessings be upon him) that is his sleeping does not nullify his ablution. This is because his eyes sleep, but his heart doesn’t sleep. Unlike the rest of people, if something occurred to nullify the Prophet's ablution, he would feel it. For this reason, ‘Ā'ishah (may Allah be pleased with her) once said to him: "Will you sleep before you pray Witr?" He replied: "O ‘Ā'ishah, my eyes sleep but my heart does not sleep." Some of the supplications that the Prophet made on that night were: "O Allah, place light in my heart, light in my sight, light in my hearing, light on my right, light on my left, light above me, light below me, light in front of me, light behind me, make light for me!" He asked that light be engulfing his organs and all his sides, which is translated into clarification and illumination of the truth and guidance to it. Therefore, he asked for light in all parts of his body as well as his behaviors, life changes, situations, and entirety from the six directions so that he will never be misguided in any way.

The Prophet (may Allah's peace and blessings be upon him) visited Sa‘d ibn Abi Waqqās, when he was sick and said three times: "O Allah, cure Sa‘d." This Hadīth indicates that it is from the Sunnah to visit a sick Muslim. It also indicates the Prophet's exemplary character, and his good manners with his companions, as he used to visit the sick and make supplication for them. This Hadīth serves as proof that it is desirable to make supplication saying: "O Allah, cure so and so," and one should name the person and repeat this supplication three times. This could be a reason for the person's recovery.

The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah saying: "My Lord, support me", i.e. guide me to remember You, thank You, and perfect my worship of You. "And do not support someone against me", i.e. do not empower someone who will prevent me from Your obedience, from the devils -mankind or the Jinn- over me. "Grant me victory and do not grant others victory over me", i.e. grant me victory over the disbelievers, and do not grant them victory over me; or grant me victory over my inner self, as it is my worst enemy, and do not grant victory to my inner self that incites evilness against me, such that I follow my desires and turn away from the guidance. "Plan for me and do not plan against me", i.e. plot against my enemies who are plotting, and bring them down from where they do not imagine, and do not do that to me. Plotting is from the attributes that describe Allah's actions, however He is not described with it in an absolute sense, rather, He is described with it as a form of praise, for example when He plots against the disbelievers and those who plot against the believers and so on. It is not correct to negate the attribute of plotting from Allah, the Exalted, because He affirmed it for Himself. Therefore, we affirm it for Him in a manner that befits His majesty. "And guide me and make my guidance easy for me", i.e. lead me to all goodness and facilitate for me following guidance or the ways that lead to it, so that obedience is not hard for me and I do not become distracted from worship. "And grant me victory against whoever wronged me", i.e. support me against the one who oppresses me and transgresses against me. "O Allah, make me grateful to You", i.e. for Your blessings; "remembering You", in all times; "fearful of You", i.e. afraid in good times and hard times; "obedient to You", i.e. persistent obedience; "and humble to You", i.e. submissive and modest; "returning to You in repentance", i.e. as repentance is returning to obedience after disobedience. "O Lord, accept my repentance", i.e. make it sound with its conditions and manners so that it will be accepted. "Wash away my sins", i.e. erase my sins. "Answer my supplication", i.e. my invocations. "Establish my proof", i.e. against your enemies in this world, or make my words and my belief firm in this world and while answering the two angels (in the grave). "Guide my heart, make my tongue speak the truth", i.e. correct and straighten up my tongue so that it only utters the truth. "And take resentment away from my heart", i.e. take out of my heart the cheating, resentment, jealousy, envy and those kinds of evil morals that emanate from the heart and inhabit it.

Ibn ‘Abbās (may Allah be pleased with him) reported that Allah's Messenger (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted", meaning: the outward submission to Allah, not to anyone else. "In You I have believed", meaning: inward belief. "In You I have put my trust", meaning: I have submitted all of my affairs to You, as I am capable of neither benefit nor harm. "To You I have turned in repentance", meaning: I abandoned sins or heedlessness and returned to Your obedience or Your remembrance. "And for You I have argued", meaning: by Your support I have fought against Your enemies. "O Allah, I seek refuge with Your Power", meaning: for indeed all might and power belong to Allah. "There is no god but You", meaning: You are the only One who deserves to be worshiped, supplicated, and sought for refuge. "That You lead me astray", meaning: I seek refuge in You not to misguide me after You have guided me to adhere to Your Judgment and decree inwardly and outwardly, to return in repentance to You, to oppose Your enemies, to seek refuge in You, and to resort to Your power and assistance in all situations. "You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die.”

The Prophet (may Allah's peace and blessings be upon him) used to supplicate saying: (O Allah, I surrender to You) and I submit to You. (I believe in You), I accept, and I admit. (I rely upon You), I entrust my affairs, and I depend on You. (I repent to You), I return, and I turn to You. (And with Your help I dispute) and argue with Your enemies. (O Allah, I seek refuge) and shelter (in Your might), power, and dominance. (There is no god but You) and no deity is truly worthy of worship but You (that You do not lead me astray) from guidance and the attainment of Your pleasure. (You are the Ever-Living Who never dies) or perishes (but the jinn and humans die).

Among the supplications of the Prophet (may Allah's peace and blessings be upon him) was: "O Allah, I ask You for guidance", i.e., the straight path of knowing the truth and acting upon it, "piety", i.e., adhering to commands and avoiding prohibitions, "chastity", i.e., refraining from what is unlawful or unsuitable of words or deeds, "and self-sufficiency", i.e., being free from want of others, and needing none but one's Lord, the Almighty.

The Prophet (may Allah's peace and blessings be upon him) informed that the hearts of all the children of Adam are between two Fingers of the Most Compassionate, like a single heart; He directs it as He wills. If He wills, He keeps the heart firm upon the truth, and if He wills, He leads it away from the truth. His control over all hearts is like His control over one, as nothing distracts Him from any matter. Then the Prophet (may Allah's peace and blessings be upon him) supplicated, saying: O Allah, the Turner of the hearts, sometimes towards obedience, sometimes towards disobedience, sometimes towards remembrance, and sometimes towards heedlessness, direct our hearts towards Your obedience.

The Prophet (may Allah's peace and blessings be upon him) informed that in the Paradise of the Hereafter, there are one hundred degrees and ranks. The distance between each two degrees is like the distance between the heavens and the earth. The highest of these gardens is that of Al-Firdaws, from which the four rivers of Paradise flow, and above Al-Firdaws is the Throne. So when you ask Allah, ask Him for Al-Firdaws, as it is above all the other gardens.