Allah Almighty says: {Your Lord says, “Call upon Me; I will respond to you...} [Surat Ghāfir: 60] And He says: {Call upon your Lord with humility and in private, for He does not like the transgressors.} [Surat al-A‘rāf: 55] And He says: {When My slaves ask you concerning Me, I am indeed near. I respond to the call of the supplicant when he calls upon Me} [ٍSurat al-Baqarah: 186] And He says: {Is He [not better] Who responds to the distressed when he calls out to Him, and Who relieves suffering} [Surat An-Naml: 62]
1. Invocation related to worship, where a slave offers worship to his Lord, like praying, fasting, and giving Zakah. This in fact is as if he asks Allah by means of his worship.
2. Invocation related to asking Allah for a need, like asking the Lord verbally by saying, for example, “O Lord, forgive me.”
Conditions for having one’s invocation answered:
1. Invoking Allah Almighty with sincerity.
2- The invocation should not involve transgression or injustice against others.
3. Being sure that Allah, the Exalted, will respond to him.
4. Avoiding food, drinks, and clothes obtained through unlawful means.
1) Commanding Muslims to supplicate Allah and highlighting the virtue of Du‘ā’ (supplication) being one of the greatest acts of worship by which one draws closer to Allah Almighty.
2) Allah Almighty promises to answer the invocation of whoever supplicates Him while fulfilling the conditions of answering the invocation.
1465/1- Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Du‘ā’ (supplication) is the act of worship.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
1) Supplication is the core of worship and, therefore, one must be sincere to his Lord while supplicating Him, and must comply with the guidance of the Prophet (may Allah’s peace and blessings be upon him) in doing so.
2) One should display weakness and need to his Lord as he supplicates Him, and be certain that Allah Almighty will respond to him.
1466/2- ‘Ā’ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) liked comprehensive supplications and discarded others.” [Narrated by Abu Dāwūd, with a good Isnād]
Comprehensive supplications: those that encompass all aspects of good in a few words.
1) It is recommended to choose comprehensive supplications (Jawāmi‘) because they are more comprehensive and general, and more conforming to the Prophetic guidance.
1) All blessings lies in using the supplications of the Prophet (may Allah’s peace and blessings be upon him) that carry all aspects of good in the worldly life and the Hereafter.
1467/3- Anas (may Allah be pleased with him) reported that the supplication which the Prophet (may Allah’s peace and blessings be upon him) recited most was: “Allāhumma ātina fid-dunya hasanah, wa fil-ākhirati hasanah, wa qinā ‘dhāb an-nār (O Allah, give us in this world what is good and in the Hereafter what is good and protect us from the punishment of Hellfire.” [Narrated by Al-Bukhāri and Muslim]
The wording of Muslim adds: “Whenever Anas wanted to supplicate, he would use this supplication, and he would incorporate it in whatever supplication he used.”
1) It is recommended to adhere to reciting this Hadīth, given its conciseness and encompassing of the good related to both the worldly life and the Hereafter.
2) The Companions (may Allah be pleased with them) were so keen on adhering to the Sunnah and acting upon its directives.
1468/4- Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allāhumma inni as’aluka al-huda wat-tuqa wal-‘afāfa wal-ghina (O Allah, I ask You for guidance, piety, abstinence, and sufficiency.” [Narrated by Muslim]
1) It is recommended to ask Allah for these four things because of the good they bring to the slave both in the worldly life and the Hereafter. This supplication also implies resorting to Allah, and his doing away with what people have.
2) Asking Allah Almighty for guidance, piety, abstinence, and sufficiency is of the best comprehensive supplications.
1469/5- Tāriq ibn Ashyam (may Allah be pleased with him) reported: “When someone embraced Islam, the Prophet (may Allah’s peace and blessings be upon him) would teach him how to pray, then order him to supplicate Allah by these words: Allāhumma ighfir li, warhamni, wahdini, wa‘āfini, warzuqni (O Allah, forgive me, have mercy on me, guide me, bestow wellness on me, and give me provision).” [Narrated by Muslim]
In another narration by Muslim, Tāriq reported that he heard the Prophet (may Allah’s peace and blessings be upon him) say when a man came to him and said: “O Messenger of Allah, what should I say when I supplicate my Lord?”: “Say: Allāhumma ighfir li warhamni wa‘āfini warzuqni (O Allah, forgive me, have mercy on me, bestow wellness on me, and give me provision), for these (words) gather for you (all good in) your worldly life and your afterlife.”
1) The importance of prayer is highlighted, as it is the backbone of the religion, the mainstay of Islam, and its greatest pillar after the Testimony of Tawhīd.
2) A Muslim should learn how to supplicate his Lord since knowledge is more important than worship.
3) Asking Allah Almighty for wellness include wellness of the body, i.e. safety from illness and harm, and also wellness of the heart which means its safety from diseases caused by doubts like polytheism and hypocrisy, and diseases caused by lusts like committing sins.
1470/6- ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Allāhumma musarrif al-qulūb, sarrif qulūbana ‘ala tā‘atik (O Allah, Controller of hearts, make our hearts obedient to You).” [Narrated by Muslim]
1) Part of the believer’s creed is that he should know that the hearts of the slaves are between two Fingers of the Most Merciful, and He turns them as He wills.
2) One should not rely on his deeds alone and be deceived by them. Rather, he must ask Allah Almighty for guidance and firmness on the right path.
3) Believing that Allah Almighty is the one Who controls the hearts, inspires awe of Him in both secret and public, for the last deeds are those that count.
1471/7- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Seek refuge with Allah from arduous trials, degrading misfortune, preordained evils, and the gloating of enemies.” [Narrated by Al-Bukhāri and Muslim]
According to another narration, Sufyān (a sub-narrator) said: “I doubt that I have added one of them.”
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1) One has to obey the command of the Prophet (may Allah’s peace and blessings be upon him) regarding seeking Allah’s refuge from these four matters.
2) One of the greatest fruits of seeking refuge with Allah and supplicating Him is to display one’s need to His Lord and implore Him. This actually is a manifestation of one’s perfect application of the oneness of worship to Allah Almighty.
1472/8- Abu Hurayrah (may Allah be pleased with him) also reported that the Prophet (may Allah’s peace and blessings be upon him) used to say: “Allāhumma aslih li dīni alladhi huwa ‘ismatu amri, wa aslih li dunyāya allati fīhā ma‘āshi, wa aslih li ākhirati allati fīha ma‘ādi, waj‘al al-hayāta ziyādatan li fi kulli khayr, waj‘al al-mawta rāhatan lī min kulli sharr (O Allah, rectify for me my religion which is the safeguard of my affairs, and rectify for me the affairs of this world wherein is my sustenance, and rectify for me my afterlife to which is my return, and make life an increase for me in every good, and make death a relief for me from every evil).” [Narrated by Muslim]
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1) Islam is a shield for a person against falling into deviation and error, and safeguards him from misguiding inclination and temptation.
2) A Muslim’s attitude is that he works for his worldly life as if he will live forever, and he works for his afterlife as if he will die tomorrow.
3) One of the best supplications is for a slave to ask Allah to amend for him the affairs of the worldly life so that he uses it as provision for doing acts of obedience and increasing his good deeds.
1473/9- ‘Ali (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said to him: “Say: Allāhumma ihdini wa-sadidni (O Allah, guide me and keep me steadfast on the right path).”
According to another narration: “Allāhumma inni as’aluk al-huda was-sadād (O Allah, I ask you for guidance and adherence to what is right.” [Narrated by Muslim]
Sadād: Uprightness and correctness of all affairs. What is meant by the Hadīth is that one asks Allah for guidance and correctness in all his affairs.
1) One should be keen to improve and rectify his deeds by following the Sunnah and having a sincere intention.
2) The Prophet’s guidance is the means to uprightness and protection from error, so it behooves a believer to follow the way of the infallible Prophet (may Allah’s peace and blessings be upon him).
1474/10- Anas (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) used to say: “Allāhumma innī a‘ūdhu bika min al-‘ajzi wal-kasali wal-jubni wal-harami wal-bukhl, wa a‘ūdhu bika min ‘adhāb al-qabr, wa a‘ūdhu bika min fitnat al-mahya wal-mamāt (O Allah, I seek refuge with You from incapacity, laziness, cowardice, senility, and miserliness. And I seek refuge with You from the torment of the grave. And I seek refuge with You from the trials of life and death).”
According to another narration: “wa dala‘ ad-dayn wa ghalabat ar-rijāl (and from being heavily in debt and from being overpowered by men).” [Narrated by Muslim]
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1) Muslims are encouraged to always seek refuge with Allah from these matters because they are the cause of the failure of their deeds in the worldly life and the Hereafter.
2) Muslims are urged to seek refuge with Allah from the torment of the grave because the grave could be either one of the ditches of Hell or one of the gardens of Paradise. Seeking refuge with Allah is to be done both verbally and physically. In other words, it is to be done in the form of words uttered by the tongue and by performing the commands of Shariah and shunning what is prohibited and forbidden.
3) One cannot achieve true Tawhīd unless he resorts to Allah Almighty at times of trials and adversity. He should seek refuge with Him alone apart from all other creatures that neither ward off harm nor bring benefit.
1475/11- Abu Bakr al-Siddīq (may Allah be pleased with him) reported that he said to the Messenger of Allah (may Allah’s peace and blessings be upon him): “Teach me a supplication to recite in my prayer.” He (may Allah’s peace and blessings be upon him) said: “Say: Allāhumma inni zhalamtu nafsi zhulman kathīran wa la yaghfiru adh-dhunūba illa anta faghfir li maghfiratan min ‘indik war-hamni, innka anta Al-Ghafūr Ar-Rahīm (O Allah, I have wronged myself too much, and none forgives sins but You. So, forgive me with forgiveness from You, and have mercy on me. Indeed, You are the Oft-Forgiving, The Most Merciful).” [Narrated by Al-Bukhāri and Muslim]
According to another narration, Abu Bakr said: “in my prayer and in my house”, and “zhulman kabīran” (I wronged myself enormously) instead of “zhulman kathīran”, so both words should be used by saying: “zhulman kathīran kabīran”.
1) A Muslim is required to admit his wrongdoing and sins and display humility before his Lord because this constitutes one of the greatest reasons for having his supplication answered.
2) Supplicating Allah Almighty by His Names and Attributes is one of the reasons of having the supplication answered, like when the supplicant says: “O Oft-Forgiving, forgive me!” or “O All-Provider, give me provision!” and so on.
3) The Hadīth highlights the error and foolishness of those who call upon other creatures apart from Allah Almighty, and ask them for needs that Allah alone can fulfill, like asking for forgiveness, intercession, provision, and help from the dead.
4) Al-Siddīq, who is one of those who were given glad tidings of entering Paradise, says: “O Allah! I have wronged myself too much”, despite occupying such a sublime rank, so what would be the case of those who are negligent?!
1476/12- Abu Mūsa (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say the following in his supplication: “Allāhumma ighfir li khatī’ati wa jahli wa isrāfi fī amrī wa mā anta a‘lamu bihi minnī. Allāhumma ighfir lī hazli wa jiddi wa khata’i wa ‘amdi wa kullu dhālika ‘indi. Allāhumma ighfir lī mā qaddamtu wa mā akhkhartu wa mā asrartu wa mā a‘lantu wa mā anta a‘lamu bihi minnī. Anta al-muqaddimu wa anta al-mu’akhkhiru, wa anta ‘ala kulli shay’in qadīr. (O Allah, forgive my sins, my ignorance, my excess in my affairs, and whatever You are better aware of than me. O Allah, forgive my sins which I committed humorously, seriously, mistakenly, or deliberately, and all of them I have committed. O Allah, forgive my sins of the past and the future, those which I committed secretly or openly, and those which You are better aware of than me. You alone can make someone progress or lag behind, and You alone have the absolute power over everything).” [Narrated by Al-Bukhāri and Muslim]
1477/13- ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his supplication: “Allāhumma inni a‘ūdhu bika min sharri mā ‘amiltu wa min sharri mā lam a‘mal (O Allah, I seek refuge with You from the evil of what I have done and the evil of what I have not done).” [Narrated by Muslim]
1) Using elaboration in supplication is recommended because it reminds one of all the deeds that he did, whether in secret or in public, and even what he did not do. Thus, he grows more attached to Allah Almighty in terms of love, fear, and hope.
2) Asking Allah to forgive one’s sins is one of the most significant needs a slave should ask for, because sins cause the slaves to be debarred from their Lord and for being punished in the worldly life and the Hereafter.
1478/14- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said in his supplication: “Allāhumma inni a‘ūdhu bika min zawāli ni‘matik, wa tahawwuli ‘āfiyatik, wa fujā’ati niqmatik, wa jamī‘i sakhatik (O Allah, I seek refuge with You from the removal of Your blessings, the transformation of Your safety, Your sudden punishment, and from all that displeases You).” [Narrated by Muslim]
1479/15- Zayd ibn Arqam (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) used to say: “Allāhumma innī a‘ūdhu bika min al-‘ajzi wal-kasal, wal-bukhli wal-haram, wa ‘adhāb al-qabr. Allāhumma āti nafsi taqwāha, wa zakkiha anta khayru man zakkāha, anta waliyyuha wa mawlāha. Allāhumma innī a‘ūdhu bika min ‘ilmin la yanfa‘, wa min qalbin la yakhsha‘, wa min nafsin la tashba‘, wa min da‘watin la yustajābu laha (O Allah, I seek refuge with You from inability, indolence, miserliness, decrepitude, and torment of the grave. O Allah, grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Ally. O Allah, I seek refuge with You from knowledge that is not beneficial, from a heart that does not fear (You), from a soul that is not satisfied, and from a supplication that is not answered).” [Narrated by Muslim]
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1) A slave has to make good use of the blessing of wellness by observing acts of obedience constantly and abundantly.
2) The removal of blessings and being afflicted by illness along with incurring the displeasure of Allah Almighty is one of the most serious reasons for loss and deprivation in the worldly life and the Hereafter. So, a slave should seek refuge with Allah from that.
3) A Muslim is encouraged to do all that purifies his soul.
4) A Muslim should be keen on learning beneficial knowledge which inspires awe in the heart. This is definitely the knowledge related to the Qur’an and the Sunnah which is communicated by the one who taught people all what is good, Muhammad (may Allah’s peace and blessings be upon him).
1480/16- Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say: “Allāhumma laka aslamt, wa bika āmant, wa ‘alayka tawakkalt, wa ilayka anabt, wa bika khāsamt, wa ilayka hākamt, faghfir li mā qaddamtu wa mā akhkhart, wa mā asrartu wa mā a‘lant, anta al-muqaddimu wa anta al-mu’akhkhiru, lā ilāha illa ant (O Allah, to You I submit, in You I believe, upon You I rely, by Your help I contend with my foes, and to You I refer for judgment, so forgive for me the sins I committed in the past and those I may commit in the future, those I did secretly and those I did openly, You alone can make someone progress or lag behind. There is none worthy of worship except You).” Some narrators of the Hadīth narrated the following addition: “wa lā hawla wa lā quwwata illa billāh” (and there is neither might nor power except with Allah). [Narrated by Al-Bukhāri and Muslim]
Anabt: returned to in my affairs.
Bika khāsamt: by You alone I sought help against my foes.
Ilayka hākamt: I referred judgment to Your revealed legislation only.
1) It is obligatory to rely upon Allah Almighty and be sincere to Him in all one’s statements, deeds, and states.
2) Muslims are encouraged to follow the example of the Prophet (may Allah’s peace and blessings be upon him) with regard to using comprehensive supplications, as they combine the good of the worldly life and the Hereafter.
3) It is recommended to implore Allah Almighty by expressing humility and need to Him before asking Him for forgiveness.
1481/17- ‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) used to supplicate with the following words: “Allāhumma innī a‘ūdhu bika min fitnat an-nār, wa ‘adhāb an-nār, wa min sharri al-ghina wal-faqr (O Allah, verily I seek refuge in You from the trial of the Fire, the torment of the Fire, and from the evil of affluence and poverty).” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound). This is the version narrated by Abu Dāwūd]
1) Seeking refuge with Allah from the Fire entails keeping away from all what displeases Allah Almighty, along with constant asking for Allah’s forgiveness, repenting to Him, and imploring to Him in humility.
2) A believer is required to show gratefulness to Allah in richness and show patience in poverty.
1482/18- Ziyād ibn ‘Ilāqah reported from his uncle Qutbah ibn Mālik (may Allah be pleased with him) that he said: The Prophet (may Allah’s peace and blessings be upon him) used to say: “Allāhumma innī a‘ūdhu bika min munkarāti al-akhlāqi wal-a‘māli wal-ahwā’ (O Allah, I seek refuge with You from bad morals, deeds, and desires).” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
1) Dispraise of bad morals such as haughtiness and arrogance, and dispraise of bad deeds such as adultery and drinking alcohol.
2) Dispraise of desires that are inspired by corrupt minds and misleading innovations that are distant from the revealed guidance.
1483/19- Shakal ibn Humayd (may Allah be pleased with him) reported: I said: “O Messenger of Allah, teach me an invocation.” He said: “Allāhumma innī a‘ūdhu bika min sharri sam‘i, wa min sharri basari, wa min sharri lisāni, wa min sharri qalbi, wa min sharri maniyyī (O Allah, I seek refuge with You from the evil of my hearing, from the evil of my sight, from the evil of my tongue, from the evil of my heart, and from the evil of my semen [i.e. my private parts]).” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)]
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1) Man’s senses and organs are blessings for which he must show gratefulness to Allah by using them for the purpose which they were created for, namely servitude to Allah Almighty and resorting to Him for protection against the evil of those senses, for He is the One Who changes their state and knows their secrets.
2) Asking scholars about what is beneficial to people is encouraged, since scholars are the heirs of prophets.
1484/20- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say: “Allāhumma innī a‘ūdhu bika min al-baras, wal-junūn, wal-judhām, wa sayyi’ al-asqām (O Allah, I seek refuge with You from vitiligo, insanity, leprosy, and evil diseases).” [Narrated by Abu Dāwūd, with an authentic Isnād]
Baras: white patches on the skin that give it an unpleasant appearance.
Judhām: a contagious fatal disease. Asqām: diverse diseases.
1) The diseases mentioned in the Hadīth cause deformation of the body, corruption of the character and cause aversion towards the one afflicted with any of them. Thus, one may seek refuge with Allah from them given their harmful consequences.
2) Diseases purge the afflicted person’s sins if he shows patience and is not discontented.
1485/21- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) used to say: “Allāhumma innī a‘ūdhu bika min al-jū‘ fa’innahu bi’s ad-dajee‘, wa a‘ūdhu bika min al-khiyānah fa’innaha bi’sat al-bitānah (O Allah, I seek refuge with You from hunger, for it is an evil bed-fellow, and I seek refuge with You from treachery, for it is an evil hidden trait).” [Narrated by Abu Dāwūd, with an authentic Isnād]
Bitānah: what is inseparably attached to a person.
1) A Muslim must seek refuge with Allah from everything that distracts him from worshiping Allah Almighty.
2) The Hadīth encourages discharging of trusts and dispraises betrayal, as it corrupts the person as well as those around him.
1486/22- ‘Ali (may Allah be pleased with him) reported that a slave who had made a contract with his master to pay for his freedom came to him and said: “I am unable to fulfill my payment (to my master, to gain my freedom), so help me.” ‘Ali (may Allah be pleased with him) said to him: “Shall I teach you some words which the Messenger of Allah (may Allah’s peace and blessings be upon him) taught me, then if you have a debt as large as a mountain, Allah will surely pay it off on your behalf? Say: Allāhumma ikfini bihalālika ‘an harāmika wa-ghnini bifadlika ‘amman siwāk (O Allah, suffice me with what You have made lawful against what You have made unlawful, and make me with Your bounty in no need of others).” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
Mukātab: a slave who had made a contract with his master to pay for his freedom.
1) Whoever is in debt and has the intention to repay it, and he sought the help of his Lord, Exalted be He, Allah will definitely help him to pay it off.
2) Little lawful provision is better than abundant unlawful wealth.
3) One should expect no help from the creatures in fulfilling what Allah only is able to do.
1487/23- ‘Imrān ibn al-Husayn (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) taught his father, Al-Husayn, some words to supplicate Allah therewith: “Allāhumma alhimni rushdi wa a‘idhni min sharri nafsi (O Allah, inspire in me guidance and save me from the evil of myself).” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [3]
Rushd: opposite of error.
1) One should seek refuge with Allah from the evil of the soul and from bad deeds.
2) A slave in whom Allah inspires guidance is on a good course because he is protected from the ways of deviation and error.
1488/24- Abu al-Fadl, Al-‘Abbās ibn ‘Abdul-Muttalib (may Allah be pleased with him) reported: “I said: ‘O Messenger of Allah, teach me something for which I would ask Allah Almighty.’ He said: ‘Ask Allah for Āfiyah (wellness).’ I waited for some days then came to him and said: ‘O Messenger of Allah, teach me something for which I would ask Allah Almighty.’ He said to me: ‘O ‘Abbās, O uncle of the Messenger of Allah, ask Allah for wellness in this life and the Hereafter.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
1) Whoever is granted wellness has been given a great deal of good in the worldly life and the Hereafter.
2) The Companions (may Allah be pleased with them) were keen to obtain much of good and knowledge, which indicates their excellence and wisdom. The prosperous is the one who adheres to their guidance for they were on the straight path.
1489/25- Shahr ibn Hawshab reported: “I asked Um Salamah (may Allah be pleased with her): ‘O Mother of the Believers, what was the supplication that the Messenger of Allah (may Allah’s peace and blessings be upon him) said most frequently when he was with you?’ She said: ‘The supplication he said most frequently was: “Ya muqallib al-qulūb, thabbit qalbī ‘ala dīnik” (O Turner of the hearts, keep my heart firm upon Your religion).’” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
1) What counts in deeds is their last ones. So, one should ask Allah Almighty to make him die as a believer.
2) The best gift a slave can ever receive is for him to adhere firmly to Islam.
3) The Messenger of Allah (may Allah’s peace and blessings be upon him) who was honored by messengerhood and prophethood, and whom Allah has forgiven his earlier and later sins, asked Allah Almighty to make him adhere firmly to Islam. So, what would be the case for the negligent sinners like us? We must ask Allah Almighty to make us adhere firmly to Islam until death.
1490/26- Abu ad-Dardā’ (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Dāwūd (David) (may Allah’s peace and blessings be upon him) used to say in his supplication: O Allah, I ask You for Your love, the love of those who love You, and the deeds that will lead me to attain Your love. O Allah, make Your love dearer to me than myself and my family and than cool water.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [4]
1) A Muslim is encouraged to seek to attain the love of Allah Almighty through pursuing the means that entail attaining His love.
2) The sweetness of faith means that Allah and His Messenger (may Allah’s peace and blessings be upon him) are the most beloved to the slave, so he is directed by this love in all his deeds, words, and states.
1491/27- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Recite frequently: Yā dhal-jalāli wal-ikrām (O Possessor of Majesty and Bounty).” [Narrated by At-Tirmidhi. Also narrated by An-Nasā’i on the authority of the Companion Rabī‘ah ibn ‘Āmir. Al-Hākim said: The Isnād of this Hadīdh is authentic]
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1) The Hadīth encourages remembering Allah Almighty much and asking Him by His Names and Attributes.
2) This great supplication includes perfect laudation of Allah, the Almighty and Exalted.
1492/28- Abu Umāmah (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) said a lengthy supplication and we could not memorize anything of it. We said: ‘O Messenger of Allah, you said a lengthy supplication and we could not memorize anything of it.’ Thereupon, he said: “Shall I guide you to what combines all of that? Say: Allāhumma innī as’aluka min khayri ma sa’alaka minhu nabiyyuka Muhammadun sallallahu ‘alayhi wa sallam, wa a‘ūdhu bika min sharri mas-ta‘ādha minhu nabiyyuka Muhammadun sallallahu ‘alayhi wa sallam, wa Anta al-Musta‘anu, wa ‘alayk-al-balāghu, wa la hawla wa la quwwata illa billāh (O Allah, I ask You for the good which Your Prophet Muhammad (may Allah’s peace and blessings be upon him) asked You; and I seek refuge in You from the evil from which Your Prophet Muhammad (may Allah’s peace and blessings be upon him) sought refuge. You are the One from Whom help is sought, and Yours is the responsibility to communicate (the truth). There is no power nor strength except with Allah.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [5]
1) One of the signs marking one’s good understanding of the religion is his care for reciting comprehensive supplications that combine for him the good of the worldly life and the Hereafter.
2) The Hadīth encourages adhering to the guidance of the Prophet (may Allah’s peace and blessings be upon him) in all affairs of the religion, and giving up the newly invented matters people have introduced into it.
1493/29- Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) used to say in his supplication: “Allāhumma innī as’aluka mūjibāti rahmatik, wa ‘azā’ima maghfiratik, was-salāmata min kulli ithm, wal-ghanīmata min kulli birr, wal-fawza bil-jannah, wan-najāta min an-nār (O Allah, I ask You for means that bring about Your mercy, determination that brings about Your forgiveness, safety from all sins, benefit from all good, the attainment of Paradise, and salvation from the Hellfire).” [Narrated by Al-Hākim who said that it meets the conditions of authenticity stipulated by Muslim] [6]
Mūjibāt rahmatik: what entails your mercy.
‘Azā’im maghfiratik: Confirmed matters that bring about Allah Almighty’s forgiveness.
1) A believer who has good understanding of the religion seeks the help of Allah, the Exalted, for obtaining His mercy and forgiveness by performing obligations and shunning prohibitions.
2) The greatest attainment a slave can ever achieve is attaining Paradise and being saved from Hellfire.