قُوتُ الْقُلُوبِ فِي مُعَامَلَةِ الْمَحْبُوبِ وَوَصْفِ طَرِيقِ الْمُرِيدِ إِلَى مَقَامِ التَّوْحِيدِ
Qūtu al-qulūbi fī muʿāmalati al-maḥbūbi wa-waṣfi ṭarīqi al-murīdi ʾilā maqāmi al-tawḥīdi
Nourishment for Hearts in Dealings with the Beloved and a Description of the Seeker’s Path to the Station of Divine Oneness
Introduction and Chapters 1–11
أَوْرَادُ اللَّيْلِ وَالنَّهَارِ وَمَوَاقِيتُ الصَّلَاةِ وَفَضَائِلُهَا
ʾAwrādu al-layli wa-al-nahāri wa-mawāqītu al-ṣalāti wa-faḍāʾiluhā
Daily and Nightly Devotions, Prayer Times, and Prayer’s Merits
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
bismi Allāhi al-raḥmāni al-raḥīmi
In the name of God, the All-Merciful, the Ever-Merciful
الْمُقَدِّمَةُ
al-muqaddimatu
Introduction
الْحَمْدُ لِلَّهِ الْأَوَّلِ الْأَزَلِيِّ قَبْلَ الْكَوْنِ وَالْمَكَانِ، مِنْ غَيْرِ أَوَّلٍ وَلَا بِدَايَةٍ، الْآخِرِ الْأَبَدِيِّ بَعْدَ فَنَاءِ الْمَكْنُونَاتِ وَالْأَزْمَانِ بِغَيْرِ آخِرٍ وَلَا غَايَةٍ، الظَّاهِرِ فِي عُلُوِّهِ بِقَهْرِهِ عَنْ غَيْرِ بُعْدٍ، وَالْبَاطِنِ فِي دُنُوِّهِ بِقُرْبِهِ مِنْ دُونِ مَسٍّ.
al-ḥamdu li-llāhi al-ʾawwali al-ʾazaliyyi qabla al-kawni wa-al-makāni, min ghayri ʾawwalin walā bidāyatin, al-ʾākhiri al-ʾabadiyyi baʿda fanāʾi al-maknūnāti wa-al-ʾazmāni bighayri ʾākhirin walā ghāyatin, al-ẓāhiri fī ʿuluwwihi biqahrihi ʿan ghayri buʿdin, wa-al-bāṭini fī dunuwwihi biqurbihi min dūni massin.
Praise belongs to God, the First, eternal without beginning, before existence and place, without any first point or commencement; the Last, everlasting after the passing away of hidden things and times, without any last point or limit; the Manifest in His exaltedness through His overwhelming power, without remoteness; and the Hidden in His approach through His nearness, without contact.
الَّذِي أَحْسَنَ بِلُطْفِهِ كُلَّ شَيْءٍ بَدَأَهُ وَأَتْقَنَ صُنْعَ كُلِّ شَيْءٍ أَنْشَأَهُ، وَدَبَّرَتِ الْأَحْكَامَ حِكْمَتُهُ وَصَرَّفَتِ الْمَحْكُومَاتِ مَشِيئَتُهُ، فَأَظْهَرَ فِي الْغَيْبِ وَالشَّهَادَةِ لَطِيفَ قُدْرَتِهِ وَعَمَّ فِي الْعَاجِلِ وَالْآجِلِ خَلْقَهُ بِنِعْمَتِهِ، وَنَشَرَ عَلَى مَنْ أَحَبَّ مِنْهُمْ فَضْلَهُ، وَبَسَطَ لِجَمِيعِهِمْ عَدْلَهُ.
alladhī ʾaḥsana biluṭfihi kulla shayʾin badaʾahu waʾatqana ṣunʿa kulli shayʾin ʾanshaʾahu, wadabbarati al-ʾaḥkāma ḥikmatuhu waṣarrafati al-maḥkūmāti mashīʾatuhu, faʾaẓhara fī al-ghaybi wa-al-shahādati laṭīfa qudratihi waʿamma fī al-ʿājili wa-al-ʾājili khalqahu biniʿmatihi, wanashara ʿalā man ʾaḥabba minhum faḍlahu, wabasaṭa lijamīʿihim ʿadlahu.
He, through His subtle kindness, made excellent everything He began and perfected the making of everything He brought into being. His wisdom ordered the decrees, and His will disposed the things decreed. He manifested the subtlety of His power in the unseen and the visible, and embraced His creatures with His blessing in this life and the life to come. He spread His grace over those among them whom He loved and extended His justice to them all.
وَأَنْعَمَ عَلَيْهِمْ بِتَعْرِيفِهِمْ إِيَّاهُ، سُبْحَانَهُ وَتَعَالَى، بِهِ عَزَّ وَجَلَّ، وَأَحْسَنَ إِلَيْهِمْ بِاِجْتِبَائِهِ إِيَّاهُمْ إِلَيْهِ، وَأَفْضَلَ عَلَيْهِمْ بِتَيْسِيرِ كَلَامِهِ لَهُمْ، وَمَنَّ عَلَيْهِمْ بِبَعْثِهِ رَسُولًا مِنْ أَنْفُسِهِمْ إِلَيْهِمْ.
waʾanʿama ʿalayhim bitaʿrīfihim ʾiyyāhu, subḥānahu wataʿālā, bihi ʿazza wajalla, waʾaḥsana ʾilayhim bi-ijtibāʾihi ʾiyyāhum ʾilayhi, waʾafḍala ʿalayhim bitaysīri kalāmihi lahum, wamanna ʿalayhim bibaʿthihi rasūlan min ʾanfusihim ʾilayhim.
He blessed them by making Himself known to them, glorious and exalted is He, through Himself, mighty and majestic. He showed them kindness by choosing them for Himself, bestowed favor upon them by making His speech accessible to them, and granted them a gift by sending to them a messenger from among themselves.
فَنَسْأَلُهُ الصَّلَاةَ عَلَى النَّبِيِّ وَآلِهِ، وَأَنْ يُوزِعَنَا بِفَضْلِهِ شُكْرَ نِعَمِهِ، وَيُعَرِّفَنَا خَفِيَّ قَدَرِهِ، وَصَلَّى اللَّهُ تَبَارَكَ وَتَعَالَى عَلَى سَيِّدِ الْأَوَّلِينَ وَالْآخِرِينَ، رَسُولِهِ الْمُفَضَّلِ بِالشَّفَاعَةِ وَالْحَوْضِ الْمَوْرُودِ، الْمَخْصُوصِ بِالْوَسِيلَةِ وَالْمَقَامِ الْمَحْمُودِ، وَعَلَى إِخْوَانِهِ السَّالِفِينَ فِي الْأَزْمَانِ، وَأَنْصَارِهِ التَّابِعِينَ بِإِحْسَانٍ.
fanasʾaluhu al-ṣalāta ʿalā al-nabiyyi waʾālihi, waʾan yūziʿanā bifaḍlihi shukra niʿamihi, wayuʿarrifanā khafiyya qadarihi, waṣallā Allāhu tabāraka wataʿālā ʿalā sayyidi al-ʾawwalīna wa-al-ʾākhirīna, rasūlihi al-mufaḍḍali bi-al-shafāʿati wa-al-ḥawḍi al-mawrūdi, al-makhṣūṣi bi-al-wasīlati wa-al-maqāmi al-maḥmūdi, waʿalā ʾikhwānihi al-sālifīna fī al-ʾazmāni, waʾanṣārihi al-tābiʿīna biʾiḥsānin.
We therefore ask Him to bless the Prophet and his family, to inspire us through His grace to gratitude for His blessings, and to make known to us the hidden aspect of His decree. May God, blessed and exalted is He, bless the master of the first and the last, His Messenger, distinguished by intercession and the Reservoir to which people will come, singled out for the station of nearness and the praised station; and bless his brethren who preceded him through the ages, and his supporters who follow in goodness.
وَبَعْدُ فَهَذَا كِتَابُ قُوتِ الْقُلُوبِ فِي مُعَامَلَةِ الْمَحْبُوبِ وَوَصْفِ طَرِيقِ الْمُرِيدِ إِلَى مَقَامِ التَّوْحِيدِ، تَصْنِيفُ الشَّيْخِ أَبِي طَالِبٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَطِيَّةَ الْحَارِثِيِّ الْمَكِّيِّ رَضِيَ اللَّهُ عَنْهُ يَشْتَمِلُ عَلَى ثَمَانِيَةٍ وَأَرْبَعِينَ فَصْلًا هَذَا ذِكْرُهَا.
wabaʿdu fa-hādhā kitābu qūti al-qulūbi fī muʿāmalati al-maḥbūbi wawaṣfi ṭarīqi al-murīdi ʾilā maqāmi al-tawḥīdi, taṣnīfu al-shaykhi ʾabī ṭālibin muḥammadi bni ʿaliyyi bni ʿaṭiyyata al-ḥārithiyyi al-makkiyyi raḍiya Allāhu ʿanhu yashtamilu ʿalā thamāniyatin waʾarbaʿīna faṣlan hādhā dhikruhā.
To proceed: this is the Book of the Nourishment of Hearts, Concerning Conduct toward the Beloved and a Description of the Seeker’s Path to the Station of Divine Oneness, composed by the shaykh Abū Ṭālib Muḥammad ibn ʿAlī ibn ʿAṭiyyah al-Ḥārithī al-Makkī, may God be pleased with him. It comprises forty-eight chapters, listed here.
الْفَصْلُ الْأَوَّلُ: فِي ذِكْرِ الْآيِ الَّتِي فِيهَا الْمُعَامَلَاتُ.
al-faṣlu al-ʾawwalu: fī dhikri al-ʾāyi allatī fīhā al-muʿāmalātu.
Chapter One: An account of the verses concerning spiritual conduct.
الْفَصْلُ الثَّانِي: فِي الْآيِ الَّتِي فِيهَا ذِكْرُ أَوْرَادِ اللَّيْلِ وَالنَّهَارِ.
al-faṣlu al-thānī: fī al-ʾāyi allatī fīhā dhikru ʾawrādi al-layli wa-al-nahāri.
Chapter Two: On the verses mentioning the devotional observances of night and day.
الْفَصْلُ الثَّالِثُ: فِي ذِكْرِ عَمَلِ الْمُرِيدِ فِي الْيَوْمِ وَاللَّيْلَةِ.
al-faṣlu al-thālithu: fī dhikri ʿamali al-murīdi fī al-yawmi wa-al-laylati.
Chapter Three: An account of the seeker’s practice during the day and night.
الْفَصْلُ الرَّابِعُ: فِي ذِكْرِ مَا يُسْتَحَبُّ مِنَ الذِّكْرِ وَقِرَاءَةِ الْآيِ الْمَنْدُوبِ إِلَيْهَا بَعْدَ التَّسْلِيمِ مِنْ صَلَاةِ الصُّبْحِ.
al-faṣlu al-rābiʿu: fī dhikri mā yustaḥabbu mina al-dhikri waqirāʾati al-ʾāyi al-mandūbi ʾilayhā baʿda al-taslīmi min ṣalāti al-ṣubḥi.
Chapter Four: An account of the recommended remembrance and recitation of verses after the salutation concluding the dawn prayer.
الْفَصْلُ الْخَامِسُ: فِي ذِكْرِ الْأَدْعِيَةِ الْمُخْتَارَةِ بَعْدَ صَلَاةِ الصُّبْحِ.
al-faṣlu al-khāmisu: fī dhikri al-ʾadʿiyati al-mukhtārati baʿda ṣalāti al-ṣubḥi.
Chapter Five: An account of selected supplications after the dawn prayer.
الْفَصْلُ السَّادِسُ: فِي ذِكْرِ عَمَلِ الْمُرِيدِ بَعْدَ صَلَاةِ الصُّبْحِ.
al-faṣlu al-sādisu: fī dhikri ʿamali al-murīdi baʿda ṣalāti al-ṣubḥi.
Chapter Six: An account of the seeker’s practice after the dawn prayer.
الْفَصْلُ السَّابِعُ: فِي ذِكْرِ أَوْرَادِ النَّهَارِ وَهِيَ سَبْعَةُ أَوْرَادٍ.
al-faṣlu al-sābiʿu: fī dhikri ʾawrādi al-nahāri wahiya sabʿatu ʾawrādin.
Chapter Seven: An account of the daytime devotional observances, which number seven.
الْفَصْلُ الثَّامِنُ: فِي ذِكْرِ أَوْرَادِ اللَّيْلِ وَهِيَ خَمْسَةُ أَوْرَادٍ.
al-faṣlu al-thāminu: fī dhikri ʾawrādi al-layli wahiya khamsatu ʾawrādin.
Chapter Eight: An account of the nighttime devotional observances, which number five.
الْجُزْءُ الْأَوَّلُ الصَّفْحَةُ ٨
الْفَصْلُ التَّاسِعُ: فِي ذِكْرِ وَقْتِ الْفَجْرِ.
al-faṣlu al-tāsiʿu: fī dhikri waqti al-fajri.
Chapter Nine: An account of the time of dawn.
الْفَصْلُ الْعَاشِرُ: فِيهِ كِتَابُ مَعْرِفَةِ الزَّوَالِ وَزِيَادَةِ الظِّلِّ وَنُقْصَانِهِ بِالْأَقْدَامِ.
al-faṣlu al-ʿāshiru: fīhi kitābu maʿrifati al-zawāli waziyādati al-ẓilli wanuqṣānihi bi-al-ʾaqdāmi.
Chapter Ten: A treatise on recognizing the sun’s passing the meridian and the increase and decrease of the shadow measured in feet.
الْفَصْلُ الْحَادِيَ عَشَرَ: فِيهِ كِتَابُ فَضْلِ الصَّلَاةِ فِي الْأَيَّامِ وَاللَّيَالِي.
al-faṣlu al-ḥādiya ʿashara: fīhi kitābu faḍli al-ṣalāti fī al-ʾayyāmi wa-al-layālī.
Chapter Eleven: A treatise on the merit of prayer during the days and nights.
الْفَصْلُ الثَّانِيَ عَشَرَ: فِي ذِكْرِ الْوِتْرِ وَفَضْلِ الصَّلَاةِ فِي اللَّيْلِ.
al-faṣlu al-thāniya ʿashara: fī dhikri al-witri wafaḍli al-ṣalāti fī al-layli.
Chapter Twelve: An account of the odd-numbered prayer and the merit of prayer at night.
الْفَصْلُ الثَّالِثَ عَشَرَ: فِيهِ كِتَابٌ جَامِعٌ مَا يُسْتَحَبُّ أَنْ يَقُولَ الْعَبْدُ إِذَا اِسْتَيْقَظَ مِنْ نَوْمِهِ وَفِي يَقَظَتِهِ عِنْدَ الصَّبَاحِ.
al-faṣlu al-thālitha ʿashara: fīhi kitābun jāmiʿun mā yustaḥabbu ʾan yaqūla al-ʿabdu ʾidhā istayqaẓa min nawmihi wafī yaqaẓatihi ʿinda al-ṣabāḥi.
Chapter Thirteen: A comprehensive treatise on what it is recommended for the servant to say when waking from sleep and during wakefulness at morning.
الْفَصْلُ الرَّابِعَ عَشَرَ: فِي تَقْسِيمِ قِيَامِ اللَّيْلِ وَوَصْفِ الْقَائِمِينَ.
al-faṣlu al-rābiʿa ʿashara: fī taqsīmi qiyāmi al-layli wawaṣfi al-qāʾimīna.
Chapter Fourteen: On the divisions of the night vigil and a description of those who keep it.
الْفَصْلُ الْخَامِسَ عَشَرَ: فِي ذِكْرِ وِرْدِ الْعَبْدِ مِنَ التَّسْبِيحِ وَالذِّكْرِ وَالصَّلَاةِ فِي الْيَوْمِ وَاللَّيْلَةِ وَفَضْلِ صَلَاةِ الْجَمَاعَةِ وَذِكْرِ فَضْلِ الْأَوْقَاتِ الْمَرْجُوِّ فِيهَا الْإِجَابَةُ وَذِكْرِ صَلَاةِ التَّسْبِيحِ.
al-faṣlu al-khāmisa ʿashara: fī dhikri wirdi al-ʿabdi mina al-tasbīḥi wa-al-dhikri wa-al-ṣalāti fī al-yawmi wa-al-laylati wafaḍli ṣalāti al-jamāʿati wadhikri faḍli al-ʾawqāti al-marjuwwi fīhā al-ʾijābatu wadhikri ṣalāti al-tasbīḥi.
Chapter Fifteen: An account of the servant’s regular portion of glorification, remembrance, and prayer throughout the day and night; the merit of congregational prayer; the merit of times when an answer to supplication is hoped for; and the prayer of glorification.
الْفَصْلُ السَّادِسَ عَشَرَ: فِي ذِكْرِ مُعَامَلَةِ الْعَبْدِ فِي التِّلَاوَةِ وَوَصْفِ التَّالِينَ حَقَّ تِلَاوَتِهِ بِقِيَامِ الشَّهَادَةِ.
al-faṣlu al-sādisa ʿashara: fī dhikri muʿāmalati al-ʿabdi fī al-tilāwati wawaṣfi al-tālīna ḥaqqa tilāwatihi biqiyāmi al-shahādati.
Chapter Sixteen: An account of the servant’s conduct in recitation and a description of those who recite it as it deserves to be recited, through the establishment of witnessing.
الْفَصْلُ السَّابِعَ عَشَرَ: فِيهِ كِتَابُ ذِكْرِ نَوْعٍ مِنَ الْمُفَصَّلِ وَالْمُوَصَّلِ مِنَ الْكَلِمِ وَمَدْحِ الْعَامِلِينَ بِهِ وَذَمِّ الْغَافِلِينَ عَنْهُ وَهُوَ مِنْ تَفْسِيرِ غَرِيبِ الْقُرْآنِ.
al-faṣlu al-sābiʿa ʿashara: fīhi kitābu dhikri nawʿin mina al-mufaṣṣali wa-al-muwaṣṣali mina al-kalimi wamadḥi al-ʿāmilīna bihi wadhammi al-ghāfilīna ʿanhu wahuwa min tafsīri gharībi al-qurʾāni.
Chapter Seventeen: A treatise discussing a kind of separated and connected wording, praising those who act upon it and censuring those heedless of it; this belongs to the explanation of difficult Qurʾānic expressions.
الْفَصْلُ الثَّامِنَ عَشَرَ: فِيهِ كِتَابُ ذِكْرِ الْوَصْفِ الْمَكْرُوهِ مِنْ نَعْتِ الْغَافِلِينَ.
al-faṣlu al-thāmina ʿashara: fīhi kitābu dhikri al-waṣfi al-makrūhi min naʿti al-ghāfilīna.
Chapter Eighteen: A treatise on the blameworthy qualities characteristic of the heedless.
الْفَصْلُ التَّاسِعَ عَشَرَ: فِيهِ كِتَابُ ذِكْرِ الْجَهْرِ بِالْقُرْآنِ وَمَا فِي ذَلِكَ مِنَ النِّيَّاتِ وَتَفْصِيلِ حُكْمِ الْجَهْرِ وَالْإِخْفَاتِ.
al-faṣlu al-tāsiʿa ʿashara: fīhi kitābu dhikri al-jahri bi-al-qurʾāni wamā fī dhālika mina al-niyyāti watafṣīli ḥukmi al-jahri wa-al-ʾikhfāti.
Chapter Nineteen: A treatise on reciting the Qurʾān aloud and the intentions involved, with a detailed account of the ruling on audible and quiet recitation.
الْفَصْلُ الْعِشْرُونَ: فِي ذِكْرِ اللَّيَالِي الْمَرْجُوِّ فِيهَا الْفَضْلُ الْمُسْتَحَبِّ إِحْيَاؤُهَا وَذِكْرِ مُوَاصَلَةِ الْأَوْرَادِ فِي الْأَيَّامِ الْفَاضِلَةِ.
al-faṣlu al-ʿishrūna: fī dhikri al-layālī al-marjuwwi fīhā al-faḍlu al-mustaḥabbi ʾiḥyāʾuhā wadhikri muwāṣalati al-ʾawrādi fī al-ʾayyāmi al-fāḍilati.
Chapter Twenty: An account of nights when special favor is hoped for and which it is recommended to keep alive in worship, and of maintaining devotional observances continuously on especially meritorious days.
الْفَصْلُ الْحَادِي وَالْعِشْرُونَ: فِي كِتَابِ الْجُمُعَةِ وَهَيْئَةِ آدَابِهَا وَذِكْرِ الْمَزِيدِ فِي يَوْمِ الْجُمُعَةِ وَلَيْلَتِهَا.
al-faṣlu al-ḥādī wa-al-ʿishrūna: fī kitābi al-jumuʿati wahayʾati ʾādābihā wadhikri al-mazīdi fī yawmi al-jumuʿati walaylatihā.
Chapter Twenty-One: A treatise on Friday, the manner of its proper observances, and the further bounty available on Friday and its night.
الْفَصْلُ الثَّانِي وَالْعِشْرُونَ: فِيهِ كِتَابُ الصَّوْمِ وَتَرْتِيبِهِ وَوَصْفِ الصَّائِمِينَ.
al-faṣlu al-thānī wa-al-ʿishrūna: fīhi kitābu al-ṣawmi watartībihi wawaṣfi al-ṣāʾimīna.
Chapter Twenty-Two: A treatise on fasting, its ordered practice, and a description of those who fast.
الْفَصْلُ الثَّالِثُ وَالْعِشْرُونَ: فِي ذِكْرِ مُحَاسَبَةِ النَّفْسِ وَمُرَاعَاةِ الْوَقْتِ.
al-faṣlu al-thālithu wa-al-ʿishrūna: fī dhikri muḥāsabati al-nafsi wamurāʿāti al-waqti.
Chapter Twenty-Three: An account of examining oneself and attending to the present moment.
الْفَصْلُ الرَّابِعُ وَالْعِشْرُونَ: فِي ذِكْرِ مَاهِيَّةِ الْوِرْدِ لِلْمُرِيدِ وَوَصْفِ حَالِ الْعَارِفِ بِالْمَزِيدِ.
al-faṣlu al-rābiʿu wa-al-ʿishrūna: fī dhikri māhiyyati al-wirdi li-l-murīdi wawaṣfi ḥāli al-ʿārifi bi-al-mazīdi.
Chapter Twenty-Four: An account of what the seeker’s devotional observance is, and a description of the knower’s state in relation to further increase.
الْفَصْلُ الْخَامِسُ وَالْعِشْرُونَ: فِي كِتَابِ تَعْرِيفِ النَّفْسِ وَتَصْرِيفِ مَوَاجِيدِ الْعَارِفِينَ.
al-faṣlu al-khāmisu wa-al-ʿishrūna: fī kitābi taʿrīfi al-nafsi wataṣrīfi mawājīdi al-ʿārifīna.
Chapter Twenty-Five: A treatise on making the self known and the varying inward experiences of the knowers.
الْفَصْلُ السَّادِسُ وَالْعِشْرُونَ: فِيهِ كِتَابُ ذِكْرِ مُشَاهَدَةِ أَهْلِ الْمُرَاقَبَةِ.
al-faṣlu al-sādisu wa-al-ʿishrūna: fīhi kitābu dhikri mushāhadati ʾahli al-murāqabati.
Chapter Twenty-Six: A treatise on the witnessing of those who practice watchfulness.
الْفَصْلُ السَّابِعُ وَالْعِشْرُونَ: فِيهِ كِتَابُ أَسَاسِ الْمُرِيدِينَ.
al-faṣlu al-sābiʿu wa-al-ʿishrūna: fīhi kitābu ʾasāsi al-murīdīna.
Chapter Twenty-Seven: A treatise on the foundation of the seekers.
الْفَصْلُ الثَّامِنُ وَالْعِشْرُونَ: فِيهِ كِتَابُ مُرَاقَبَةِ الْمُقَرَّبِينَ.
al-faṣlu al-thāminu wa-al-ʿishrūna: fīhi kitābu murāqabati al-muqarrabīna.
Chapter Twenty-Eight: A treatise on the watchfulness of those brought near.
الْفَصْلُ التَّاسِعُ وَالْعِشْرُونَ: فِيهِ ذِكْرُ أَهْلِ الْمَقَامَاتِ مِنَ الْمُقَرَّبِينَ وَتَمْيِيزِهِمْ وَنَعْتِ حَالِ الْمُتَعَبِّدِينَ الْمُوقِنِينَ وَتَمْيِيزِ حَالِ أَهْلِ الْغَفْلَةِ الْمُبْعَدِينَ.
al-faṣlu al-tāsiʿu wa-al-ʿishrūna: fīhi dhikru ʾahli al-maqāmāti mina al-muqarrabīna watamyīzihim wanaʿti ḥāli al-mutaʿabbidīna al-mūqinīna watamyīzi ḥāli ʾahli al-ghaflati al-mubʿadīna.
Chapter Twenty-Nine: An account of those brought near who possess the spiritual stations and the distinctions among them; a description of the state of worshippers endowed with certainty; and a distinction of the state of the heedless who are kept far away.
الْجُزْءُ الْأَوَّلُ الصَّفْحَةُ ٩
الْفَصْلُ الثَّلَاثُونَ: فِيهِ كِتَابُ ذِكْرِ خَوَاطِرِ الْقَلْبِ لِأَهْلِ مُعَامَلَاتِ الْقُلُوبِ.
al-faṣlu al-thalāthūna: fīhi kitābu dhikri khawāṭiri al-qalbi liʾahli muʿāmalāti al-qulūbi.
Chapter Thirty: A treatise on the thoughts that arise in the heart, for those engaged in the hearts’ spiritual conduct.
الْفَصْلُ الْحَادِي وَالثَّلَاثُونَ: فِيهِ كِتَابُ الْعِلْمِ وَتَفْضِيلِهِ وَأَوْصَافِ الْعُلَمَاءِ، وَذِكْرِ فَضْلِ عِلْمِ الْمَعْرِفَةِ عَلَى سَائِرِ الْعُلُومِ، وَكَشْفِ طَرِيقِ الْعُلَمَاءِ مِنَ السَّلَفِ الصَّالِحِ، وَذِكْرِ بَيَانِ فَضْلِ عِلْمِ الْبَاطِنِ عَلَى عِلْمِ الظَّاهِرِ، وَالْفَرْقِ بَيْنَ عُلَمَاءِ الدُّنْيَا وَعُلَمَاءِ الْآخِرَةِ.
al-faṣlu al-ḥādī wa-al-thalāthūna: fīhi kitābu al-ʿilmi watafḍīlihi waʾawṣāfi al-ʿulamāʾi, wadhikri faḍli ʿilmi al-maʿrifati ʿalā sāʾiri al-ʿulūmi, wakashfi ṭarīqi al-ʿulamāʾi mina al-salafi al-ṣāliḥi, wadhikri bayāni faḍli ʿilmi al-bāṭini ʿalā ʿilmi al-ẓāhiri, wa-al-farqi bayna ʿulamāʾi al-dunyā waʿulamāʾi al-ʾākhirati.
Chapter Thirty-One: A treatise on knowledge, its superiority, and the qualities of scholars; an account of the superiority of knowledge of divine recognition over all other sciences; an unveiling of the path of the scholars among the righteous predecessors; an explanation of the superiority of inward knowledge over outward knowledge; and the distinction between scholars of this world and scholars of the next.
وَذِكْرِ عُلَمَاءِ السُّوءِ الْآكِلِينَ بِعُلُومِهِمُ الدُّنْيَا، وَذِكْرِ وَصْفِ الْعِلْمِ وَطَرِيقِ السَّلَفِ، وَمَا أَحْدَثَ الْمُتَأَخِّرُونَ مِنَ الْقَصَصِ وَالْكَلَامِ، وَبَابِ ذِكْرِ مَا أَحْدَثَ النَّاسُ مِنَ الْقَوْلِ وَالْفِعْلِ فِيمَا بَيْنَهُمْ مِمَّا لَمْ يَكُنْ عَلَيْهِ السَّلَفُ، وَبَابٍ مِنْ تَفْضِيلِ عِلْمِ الْإِيمَانِ وَالْيَقِينِ عَلَى سَائِرِ الْعُلُومِ وَالتَّحْذِيرِ مِنَ الزَّلَلِ فِيهِ وَبَيَانِ مَا ذَكَرْنَاهُ، وَبَابِ تَفْصِيلِ الْأَخْبَارِ وَبَيَانِ طَرِيقِ الْآثَارِ.
wadhikri ʿulamāʾi al-sūʾi al-ʾākilīna biʿulūmihimu al-dunyā, wadhikri waṣfi al-ʿilmi waṭarīqi al-salafi, wamā ʾaḥdatha al-mutaʾakhkhirūna mina al-qaṣaṣi wa-al-kalāmi, wabābi dhikri mā ʾaḥdatha al-nāsu mina al-qawli wa-al-fiʿli fīmā baynahum mimmā lam yakun ʿalayhi al-salafu, wabābin min tafḍīli ʿilmi al-ʾīmāni wa-al-yaqīni ʿalā sāʾiri al-ʿulūmi wa-al-taḥdhīri mina al-zalali fīhi wabayāni mā dhakarnāhu, wabābi tafṣīli al-ʾakhbāri wabayāni ṭarīqi al-ʾāthāri.
Also an account of corrupt scholars who consume worldly gain through their learning; a description of knowledge and the predecessors’ path; the storytelling and speculative discourse introduced by later people; a section on innovations in speech and action that people have introduced among themselves which were not the predecessors’ practice; a section on the superiority of knowledge of faith and certainty over the other sciences, warning against error in it and explaining what we have mentioned; and a section detailing reports and explaining the way of transmitted accounts.
الْفَصْلُ الثَّانِي وَالثَّلَاثُونَ: فِي شَرْحِ مَقَامَاتِ الْيَقِينِ وَأَحْكَامِ الْمُوقِنِينَ وَأَصْلِ مَقَامَاتِ الْيَقِينِ الَّتِي تُرَدُّ إِلَيْهَا فُرُوعُ أَحْوَالِ الْيَقِينِ وَهِيَ تِسْعَةٌ: أَوَّلُهَا التَّوْبَةُ ثُمَّ الصَّبْرُ ثُمَّ الشُّكْرُ ثُمَّ الرَّجَاءُ ثُمَّ الْخَوْفُ ثُمَّ الزُّهْدُ ثُمَّ التَّوَكُّلُ ثُمَّ الرِّضَا ثُمَّ الْمَحَبَّةُ.
al-faṣlu al-thānī wa-al-thalāthūna: fī sharḥi maqāmāti al-yaqīni waʾaḥkāmi al-mūqinīna waʾaṣli maqāmāti al-yaqīni allatī turaddu ʾilayhā furūʿu ʾaḥwāli al-yaqīni wahiya tisʿatun: ʾawwaluhā al-tawbatu thumma al-ṣabru thumma al-shukru thumma al-rajāʾu thumma al-khawfu thumma al-zuhdu thumma al-tawakkulu thumma al-riḍā thumma al-maḥabbatu.
Chapter Thirty-Two: An explanation of the stations of certainty, the determinations concerning those endowed with certainty, and the foundational stations to which the branching states of certainty are referred. They are nine: first repentance, then patience, gratitude, hope, fear, renunciation, trust, contentment, and love.
الْفَصْلُ الثَّالِثُ وَالثَّلَاثُونَ: فِيهِ شَرْحُ مَبَانِي الْإِسْلَامِ وَهِيَ خَمْسَةٌ: فَالْأَوَّلُ فَرْضُ شَهَادَةِ التَّوْحِيدِ لِلْمُؤْمِنِينَ وَوَصْفُ فَضَائِلِهَا وَهِيَ شَهَادَةُ الْمُقَرَّبِينَ وَذِكْرُ شَهَادَةِ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفَضْلِهَا لِلْمُوقِنِينَ.
al-faṣlu al-thālithu wa-al-thalāthūna: fīhi sharḥu mabānī al-ʾislāmi wahiya khamsatun: fa-al-ʾawwalu farḍu shahādati al-tawḥīdi li-l-muʾminīna wawaṣfu faḍāʾilihā wahiya shahādatu al-muqarrabīna wadhikru shahādati al-rasūli ṣallā Allāhu ʿalayhi wasallama wafaḍlihā li-l-mūqinīna.
Chapter Thirty-Three: An explanation of the foundations of Islam, which are five. The first is the obligation upon believers of the testimony of divine oneness and a description of its merits, it being the testimony of those brought near; and an account of testimony to the Messenger, God bless him and grant him peace, and its merit for those endowed with certainty.
وَالثَّانِي شَرْحُ الصَّلَاةِ فَأَوَّلُهَا فَرْضُ الِاسْتِنْجَاءِ وَسُنَنُهُ وَفَرَائِضُ الْوُضُوءِ وَسُنَنُهُ وَفَضَائِلُهُ وَفَرَائِضُ الصَّلَاةِ وَسُنَنُهَا وَأَحْكَامُ الْمُصَلِّي فِي فَوْتِ الصَّلَاةِ وَدَرْكِهَا وَمَا يَتَعَلَّقُ بِهَا وَهَيْئَةُ الصَّلَاةِ وَآدَابُ الْمُصَلِّي فِيهَا.
wa-al-thānī sharḥu al-ṣalāti faʾawwaluhā farḍu al-istinjāʾi wasunanuhu wafarāʾiḍu al-wuḍūʾi wasunanuhu wafaḍāʾiluhu wafarāʾiḍu al-ṣalāti wasunanuhā waʾaḥkāmu al-muṣallī fī fawti al-ṣalāti wadarkihā wamā yataʿallaqu bihā wahayʾatu al-ṣalāti waʾādābu al-muṣallī fīhā.
The second is an explanation of prayer, beginning with the obligation of cleansing after relieving oneself and its Sunnah practices; the obligations, Sunnah practices, and merits of ablution; the obligations and Sunnah practices of prayer; the rulings for the worshipper concerning missing and catching the prayer and matters related to it; the form of prayer; and the worshipper’s proper conduct in it.
وَالثَّالِثُ شَرْحُ الزَّكَاةِ وَوَقْتِ أَدَائِهَا وَذِكْرُ فَضَائِلِ الصَّدَقَةِ وَآدَابِ الْعَطَاءِ وَوَصْفُ أَحْوَالِ الْفُقَرَاءِ، وَالرَّابِعُ شَرْحُ صَوْمِ شَهْرِ رَمَضَانَ، وَالْخَامِسُ شَرْحُ كِتَابِ الْحَجِّ الَّذِي بِهِ كَمَالُ الشَّرِيعَةِ وَتَمَامُ الْمِلَّةِ.
wa-al-thālithu sharḥu al-zakāti wawaqti ʾadāʾihā wadhikru faḍāʾili al-ṣadaqati waʾādābi al-ʿaṭāʾi wawaṣfu ʾaḥwāli al-fuqarāʾi, wa-al-rābiʿu sharḥu ṣawmi shahri ramaḍāna, wa-al-khāmisu sharḥu kitābi al-ḥajji alladhī bihi kamālu al-sharīʿati watamāmu al-millati.
The third is an explanation of the obligatory alms and the time for paying them; an account of the merits of charity and the proper conduct of giving; and a description of the states of the poor. The fourth is an explanation of fasting the month of Ramaḍān. The fifth is an explanation of the treatise on pilgrimage, through which the Law is perfected and the religious way completed.
الْفَصْلُ الرَّابِعُ وَالثَّلَاثُونَ: فِيهِ كِتَابُ تَفْصِيلِ الْإِسْلَامِ وَالْإِيمَانِ وَعُقُودِ السُّنَّةِ وَاِعْتِقَادِ الْقُلُوبِ، وَشَرْحِ مُعَامَلَةِ النَّاسِ مِنَ الْعِلْمِ الظَّاهِرِ، وَذِكْرِ دَعَائِمِ الْإِسْلَامِ وَأَرْكَانِ الْإِيمَانِ، وَاِتِّصَالِ الْإِيمَانِ بِالْإِسْلَامِ وَاِقْتِرَانِ الْقُلُوبِ بِالْعَمَلِ وَذِكْرِ بَيَانِ التَّفْرِقَةِ بَيْنَ الْإِيمَانِ وَالْإِسْلَامِ، وَالِاسْتِثْنَاءِ فِي الْإِيمَانِ وَالْإِشْفَاقِ مِنَ النِّفَاقِ وَطَرِيقَةِ السَّلَفِ فِي ذَلِكَ.
al-faṣlu al-rābiʿu wa-al-thalāthūna: fīhi kitābu tafṣīli al-ʾislāmi wa-al-ʾīmāni waʿuqūdi al-sunnati wa-iʿtiqādi al-qulūbi, washarḥi muʿāmalati al-nāsi mina al-ʿilmi al-ẓāhiri, wadhikri daʿāʾimi al-ʾislāmi waʾarkāni al-ʾīmāni, wa-ittiṣāli al-ʾīmāni bi-al-ʾislāmi wa-iqtirāni al-qulūbi bi-al-ʿamali wadhikri bayāni al-tafriqati bayna al-ʾīmāni wa-al-ʾislāmi, wa-al-istithnāʾi fī al-ʾīmāni wa-al-ʾishfāqi mina al-nifāqi waṭarīqati al-salafi fī dhālika.
Chapter Thirty-Four: A treatise detailing Islam and faith, the commitments of the Sunnah, and the hearts’ beliefs; explaining people’s conduct as treated by outward knowledge; describing the supports of Islam and pillars of faith, the connection of faith with Islam, and the joining of hearts with action; clarifying the distinction between faith and Islam; and discussing the reservation made when affirming one’s faith, apprehension of hypocrisy, and the predecessors’ way in this matter.
الْفَصْلُ الْخَامِسُ وَالثَّلَاثُونَ: فِيهِ كِتَابُ السُّنَّةِ وَشَرْحِ فَضَائِلِهَا وَجُمَلٍ مِنْ آدَابِ الشَّرِيعَةِ وَذِكْرِ عُقُودِ الْقُلُوبِ مِنْ عِلْمِ الظَّاهِرِ وَهِيَ سِتَّ عَشْرَةَ خَصْلَةً: أَوَّلُهَا أَنْ تَعْتَقِدَ أَنَّ الْإِيمَانَ قَوْلٌ وَعَمَلٌ، وَأَنَّ الْقُرْآنَ كَلَامُ اللَّهِ تَبَارَكَ وَتَعَالَى غَيْرُ مَخْلُوقٍ، وَأَنْ تُسَلِّمَ أَخْبَارَ الصِّفَاتِ.
al-faṣlu al-khāmisu wa-al-thalāthūna: fīhi kitābu al-sunnati washarḥi faḍāʾilihā wajumalin min ʾādābi al-sharīʿati wadhikri ʿuqūdi al-qulūbi min ʿilmi al-ẓāhiri wahiya sitta ʿashrata khaṣlatan: ʾawwaluhā ʾan taʿtaqida ʾanna al-ʾīmāna qawlun waʿamalun, waʾanna al-qurʾāna kalāmu Allāhi tabāraka wataʿālā ghayru makhlūqin, waʾan tusallima ʾakhbāra al-ṣifāti.
Chapter Thirty-Five: A treatise on the Sunnah, explaining its merits and various aspects of the Law’s proper conduct, and an account of the hearts’ commitments belonging to outward knowledge. These comprise sixteen matters. First, to believe that faith is speech and action; that the Qurʾān is the uncreated speech of God, blessed and exalted is He; and to accept the reports concerning the attributes.
وَأَنْ تَعْتَقِدَ وَتَعْلَمَ تَفْضِيلَ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنْ تُقَدِّمَ مَنْ قَدَّمَهُ اللَّهُ عَزَّ وَجَلَّ وَرَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنْ تَعْتَقِدَ أَنَّ الْإِمَامَةَ فِي قُرَيْشٍ عَامَّةً إِلَى أَنْ تَقُومَ السَّاعَةُ، وَأَنْ لَاتُكَفِّرَ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ، وَأَنْ تُصَدِّقَ بِجَمِيعِ أَقْدَارِ اللَّهِ عَزَّ وَجَلَّ خَيْرِهَا وَشَرِّهَا.
waʾan taʿtaqida wataʿlama tafḍīla ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama waʾan tuqaddima man qaddamahu Allāhu ʿazza wajalla warasūluhu ṣallā Allāhu ʿalayhi wasallama waʾan taʿtaqida ʾanna al-ʾimāmata fī qurayshin ʿāmmatan ʾilā ʾan taqūma al-sāʿatu, waʾan lātukaffira ʾaḥadan min ʾahli al-qiblati, waʾan tuṣaddiqa bijamīʿi ʾaqdāri Allāhi ʿazza wajalla khayrihā washarrihā.
To believe and know the superior merit of the Companions of the Messenger of God, God bless him and grant him peace; to give precedence to those whom God, mighty and majestic, and His Messenger, God bless him and grant him peace, placed first; to believe that leadership belongs to Quraysh generally until the Hour arises; not to declare any of the people who face the prayer-direction unbelievers; and to affirm all the decrees of God, mighty and majestic, their good and their evil.
وَأَنَّ مُسَاءَلَةَ مُنْكَرٍ وَنَكِيرٍ حَقٌّ، وَأَنَّ عَذَابَ الْقَبْرِ حَقٌّ، وَأَنْ تُؤْمِنَ بِالْمِيزَانِ، وَأَنْ تَعْتَقِدَ أَنَّ الصِّرَاطَ حَقٌّ، وَأَنْ تُؤْمِنَ بِالْحَوْضِ الْمَوْرُودِ حَوْضِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنْ تُؤْمِنَ بِالنَّظَرِ إِلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى، وَأَنْ تَعْتَقِدَ إِخْرَاجَ الْمُوَحِّدِينَ مِنَ النَّارِ، وَأَنْ تُؤْمِنَ بِوُقُوعِ الْحِسَابِ وَفِيهِ فَصْلٌ مُسْتَنْبَطٌ مِنْ
waʾanna musāʾalata munkarin wanakīrin ḥaqqun, waʾanna ʿadhāba al-qabri ḥaqqun, waʾan tuʾmina bi-al-mīzāni, waʾan taʿtaqida ʾanna al-ṣirāṭa ḥaqqun, waʾan tuʾmina bi-al-ḥawḍi al-mawrūdi ḥawḍi muḥammadin ṣallā Allāhu ʿalayhi wasallama waʾan tuʾmina bi-al-naẓari ʾilā Allāhi subḥānahu wataʿālā, waʾan taʿtaqida ʾikhrāja al-muwaḥḥidīna mina al-nāri, waʾan tuʾmina biwuqūʿi al-ḥisābi wafīhi faṣlun mustanbaṭun min
That the questioning by Munkar and Nakīr is real; that the punishment of the grave is real; to believe in the Balance; to believe that the Bridge is real; to believe in the Reservoir to which people will come, the Reservoir of Muḥammad, God bless him and grant him peace; to believe in looking upon God, glorious and exalted is He; to believe that those who affirm God’s oneness will be brought out of the Fire; and to believe that the reckoning will occur. It also contains a section derived from
الْجُزْءُ الْأَوَّلُ الصَّفْحَةُ ١٠
مَعْنَى الْإِجْمَاعِ بِذِكْرِ أَهْلِ الْبِدَعِ وَإِخْرَاجِهِمْ مِنَ الْجَمَاعَةِ، وَذِكْرِ فَضَائِلِ السُّنَّةِ وَوَصْفِ طَرَائِقِ السَّلَفِ التَّابِعِينَ بِإِحْسَانٍ.
maʿnā al-ʾijmāʿi bidhikri ʾahli al-bidaʿi waʾikhrājihim mina al-jamāʿati, wadhikri faḍāʾili al-sunnati wawaṣfi ṭarāʾiqi al-salafi al-tābiʿīna biʾiḥsānin.
the meaning of consensus, discussing the people of innovations and their exclusion from the community, describing the Sunnah’s merits and the paths of the predecessors who followed in goodness.
الْفَصْلُ السَّادِسُ وَالثَّلَاثُونَ: فِيهِ ذِكْرُ جُمَلِ الشَّرِيعَةِ وَعِزِّ الْإِيمَانِ، وَذِكْرِ شَرْطِ الْمُسْلِمِ الَّذِي يَكُونُ بِهِ مُسْلِمًا، وَذِكْرِ حُسْنِ إِسْلَامِ الْمَرْءِ وَعَلَامَةِ مَحَبَّةِ اللَّهِ عَزَّ وَجَلَّ لَهُ وَذِكْرِ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ وَهُوَ وُجُوبُ حُرْمَةِ الْإِسْلَامِ عَلَى الْمُسْلِمِينَ.
al-faṣlu al-sādisu wa-al-thalāthūna: fīhi dhikru jumali al-sharīʿati waʿizzi al-ʾīmāni, wadhikri sharṭi al-muslimi alladhī yakūnu bihi musliman, wadhikri ḥusni ʾislāmi al-marʾi waʿalāmati maḥabbati Allāhi ʿazza wajalla lahu wadhikri ḥaqqi al-muslimi ʿalā al-muslimi wahuwa wujūbu ḥurmati al-ʾislāmi ʿalā al-muslimīna.
Chapter Thirty-Six: An account of the main provisions of the Law and the might of faith; the condition through which a Muslim is a Muslim; the excellence of a person’s Islam and the sign of God’s love for him, mighty and majestic is He; and the Muslim’s claim upon another Muslim, namely the Muslims’ obligation to respect the inviolability conferred by Islam.
وَذِكْرِ سُنَنِ الْجَسَدِ وَذِكْرِ مَا فِي اللِّحْيَةِ مِنَ الْمَعَاصِي وَالْبِدَعِ، وَذِكْرِ مَا جَاءَ فِي فَضْلِ بَعْضِ ذَلِكَ وَاِسْتِحْسَانِهِ، وَكِتَابِ مَا ذُكِرَ مِنْ نَوَافِلِ الرُّكُوعِ وَمَا يُكْرَهُ مِنَ النُّقْصَانِ مِنْهُ.
wadhikri sunani al-jasadi wadhikri mā fī al-liḥyati mina al-maʿāṣī wa-al-bidaʿi, wadhikri mā jāʾa fī faḍli baʿḍi dhālika wa-istiḥsānihi, wakitābi mā dhukira min nawāfili al-rukūʿi wamā yukrahu mina al-nuqṣāni minhu.
Also an account of the Sunnah practices relating to the body; sins and innovations concerning the beard; what has been related about the merit and approval of some of these practices; and a treatise on what has been mentioned concerning additional bowing and the blameworthiness of falling short in it.
الْفَصْلُ السَّابِعُ وَالثَّلَاثُونَ: فِيهِ كِتَابُ شَرْحِ الْكَبَائِرِ وَتَفْصِيلِهَا وَمَسْأَلَةٍ فِي مُحَاسَبَةِ الْكُفَّارِ.
al-faṣlu al-sābiʿu wa-al-thalāthūna: fīhi kitābu sharḥi al-kabāʾiri watafṣīlihā wamasʾalatin fī muḥāsabati al-kuffāri.
Chapter Thirty-Seven: A treatise explaining the major sins in detail, and a question concerning the reckoning of unbelievers.
الْفَصْلُ الثَّامِنُ وَالثَّلَاثُونَ: فِيهِ كِتَابُ الْإِخْلَاصِ وَشَرْحِ الْبَيَانِ وَالْأَمْرِ بِتَحْسِينِهَا فِي تَصَرُّفِ الْأَحْوَالِ وَالتَّحْذِيرِ مِنْ دُخُولِ الْآفَاتِ عَلَيْهَا فِي الْأَفْعَالِ.
al-faṣlu al-thāminu wa-al-thalāthūna: fīhi kitābu al-ʾikhlāṣi washarḥi al-bayāni wa-al-ʾamri bitaḥsīnihā fī taṣarrufi al-ʾaḥwāli wa-al-taḥdhīri min dukhūli al-ʾāfāti ʿalayhā fī al-ʾafʿāli.
Chapter Thirty-Eight: A treatise on sincerity, an explanation of clarification, the command to improve them amid changing states, and a warning against corrupting influences entering them in one’s actions.
الْفَصْلُ التَّاسِعُ وَالثَّلَاثُونَ: فِيهِ كِتَابُ تَرْتِيبِ الْأَقْوَاتِ بِالنُّقْصَانِ مِنْهَا أَوْ بِزِيَادَةِ الْأَقْوَاتِ.
al-faṣlu al-tāsiʿu wa-al-thalāthūna: fīhi kitābu tartībi al-ʾaqwāti bi-al-nuqṣāni minhā ʾaw biziyādati al-ʾaqwāti.
Chapter Thirty-Nine: A treatise on regulating provisions by reducing them or increasing them.
الْفَصْلُ الْأَرْبَعُونَ: فِيهِ كِتَابُ الْأَطْعِمَةِ وَمَا يَجْمَعُ الْأَكْلَ مِنَ السُّنَنِ وَالْآدَابِ وَمَا يَشْتَمِلُ عَلَى الطَّعَامِ مِنَ الْكَرَاهِيَةِ وَالِاسْتِحْبَابِ.
al-faṣlu al-ʾarbaʿūna: fīhi kitābu al-ʾaṭʿimati wamā yajmaʿu al-ʾakla mina al-sunani wa-al-ʾādābi wamā yashtamilu ʿalā al-ṭaʿāmi mina al-karāhiyati wa-al-istiḥbābi.
Chapter Forty: A treatise on foods, the Sunnah practices and proper conduct associated with eating, and what is disapproved or recommended regarding food.
الْفَصْلُ الْحَادِي وَالْأَرْبَعُونَ: فِيهِ كِتَابُ فَرَائِضِ الْفَقْرِ وَفَضَائِلِهِ وَنَعْتِ عُمُومِ الْفُقَرَاءِ وَخُصُوصِهِمْ وَتَفْصِيلِ قَبُولِ الْعَطَاءِ وَرَدِّهِ وَطَرِيقِ السَّلَفِ فِيهِ.
al-faṣlu al-ḥādī wa-al-ʾarbaʿūna: fīhi kitābu farāʾiḍi al-faqri wafaḍāʾilihi wanaʿti ʿumūmi al-fuqarāʾi wakhuṣūṣihim watafṣīli qabūli al-ʿaṭāʾi waraddihi waṭarīqi al-salafi fīhi.
Chapter Forty-One: A treatise on the obligations and merits of poverty; a description of ordinary and exceptional people among the poor; a detailed account of accepting and declining gifts; and the predecessors’ way in this matter.
الْفَصْلُ الثَّانِي وَالْأَرْبَعُونَ: فِيهِ كِتَابُ حُكْمِ الْمُسَافِرِ وَالْمَقَاصِدِ فِي الْأَسْفَارِ.
al-faṣlu al-thānī wa-al-ʾarbaʿūna: fīhi kitābu ḥukmi al-musāfiri wa-al-maqāṣidi fī al-ʾasfāri.
Chapter Forty-Two: A treatise on the ruling concerning the traveler and the purposes of journeys.
الْفَصْلُ الثَّالِثُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ حُكْمِ الْإِمَامِ وَوَصْفِ الْإِمَامَةِ وَالْمَأْمُومِ.
al-faṣlu al-thālithu wa-al-ʾarbaʿūna: fīhi kitābu ḥukmi al-ʾimāmi wawaṣfi al-ʾimāmati wa-al-maʾmūmi.
Chapter Forty-Three: A treatise on the ruling concerning the prayer leader, and a description of leading prayer and of the person following the leader.
الْفَصْلُ الرَّابِعُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ الْأُخُوَّةِ فِي اللَّهِ عَزَّ وَجَلَّ وَالصُّحْبَةِ وَمَحَبَّةِ الْإِخْوَانِ فِيهِ تَبَارَكَ وَتَعَالَى وَأَحْكَامِ الْمُؤَاخَاةِ وَأَوْصَافِ الْمُحِبِّينَ.
al-faṣlu al-rābiʿu wa-al-ʾarbaʿūna: fīhi kitābu al-ʾukhuwwati fī Allāhi ʿazza wajalla wa-al-ṣuḥbati wamaḥabbati al-ʾikhwāni fīhi tabāraka wataʿālā waʾaḥkāmi al-muʾākhāti waʾawṣāfi al-muḥibbīna.
Chapter Forty-Four: A treatise on brotherhood in God, mighty and majestic, companionship, loving one’s brethren for His sake, blessed and exalted is He, the rules of brotherhood, and the qualities of those who love.
الْفَصْلُ الْخَامِسُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ ذِكْرِ التَّزْوِيجِ فِي فِعْلِهِ وَتَرْكِهِ أَيُّهُمَا أَفْضَلُ وَمُخْتَصَرِ أَحْكَامِ النِّسَاءِ فِي ذَلِكَ.
al-faṣlu al-khāmisu wa-al-ʾarbaʿūna: fīhi kitābu dhikri al-tazwīji fī fiʿlihi watarkihi ʾayyuhumā ʾafḍalu wamukhtaṣari ʾaḥkāmi al-nisāʾi fī dhālika.
Chapter Forty-Five: A treatise on marriage, whether marrying or refraining from it is better, and a brief account of the rulings concerning women in this matter.
الْفَصْلُ السَّادِسُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ ذِكْرِ دُخُولِ الْحَمَّامِ.
al-faṣlu al-sādisu wa-al-ʾarbaʿūna: fīhi kitābu dhikri dukhūli al-ḥammāmi.
Chapter Forty-Six: A treatise on entering the bathhouse.
الْفَصْلُ السَّابِعُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ الصَّنَائِعِ وَالْمَعَايِشِ وَالْبَيْعِ وَالشِّرَاءِ وَمَا يَجِبُ عَلَى التَّاجِرِ وَالصَّانِعِ مِنْ شُرُوطِ الْعِلْمِ فِي أَحْكَامِ التَّصَرُّفِ.
al-faṣlu al-sābiʿu wa-al-ʾarbaʿūna: fīhi kitābu al-ṣanāʾiʿi wa-al-maʿāyishi wa-al-bayʿi wa-al-shirāʾi wamā yajibu ʿalā al-tājiri wa-al-ṣāniʿi min shurūṭi al-ʿilmi fī ʾaḥkāmi al-taṣarrufi.
Chapter Forty-Seven: A treatise on crafts, livelihoods, buying and selling, and the knowledge required of the merchant and artisan concerning the rulings governing their transactions.
الْفَصْلُ الثَّامِنُ وَالْأَرْبَعُونَ: فِيهِ كِتَابُ تَفْصِيلِ الْحَلَالِ وَالْحَرَامِ وَمَا بَيْنَهُمَا مِنَ الشُّبُهَاتِ وَفَضْلِ الْحَلَالِ وَذَمِّ الشُّبْهَةِ وَتَمْثِيلِ ذَلِكَ بِصُوَرِ الْأَلْوَانِ.
al-faṣlu al-thāminu wa-al-ʾarbaʿūna: fīhi kitābu tafṣīli al-ḥalāli wa-al-ḥarāmi wamā baynahumā mina al-shubuhāti wafaḍli al-ḥalāli wadhammi al-shubhati watamthīli dhālika biṣuwari al-ʾalwāni.
Chapter Forty-Eight: A treatise detailing the lawful and unlawful and the doubtful matters between them, the merit of what is lawful, the censure of what is doubtful, and the illustration of this through the forms of colors.
الْفَصْلُ الْأَوَّلُ فِي ذِكْرِ الْآيِ الَّتِي فِيهَا ذِكْرُ الْمُعَامَلَةِ
Al-faṣlu al-ʾawwalu fī dhikri al-ʾāyi allatī fīhā dhikru al-muʿāmalati
Chapter 1 On the verses that speak of devotional conduct
قَالَ اللَّهُ تَعَالَىٰ: ﴿وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا﴾ (الْإِسْرَاءُ: ١٩).
Qāla Allāhu taʿālā: “wa-man ʾarāda al-ʾākhirata wa-saʿā lahā saʿyahā wa-huwa muʾminun fa-ʾulāʾika kāna saʿyuhum mashkūran” (al-Isrāʾ 17:19).
God Most High says: “Whoever desires the Hereafter and strives for it as it deserves, while believing—such people will have their striving gratefully accepted.” (Qur’an 17:19).
وَقَالَ عَزَّ وَجَلَّ: ﴿مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ﴾ (الشُّورَىٰ: ٢٠).
Wa-qāla ʿazza wa-jalla: “man kāna yurīdu ḥartha al-ʾākhirati nazid lahu fī ḥarthihi wa-man kāna yurīdu ḥartha al-dunyā nuʾtihi minhā wa-mā lahu fī al-ʾākhirati min naṣībin” (al-Shūrā 42:20).
He, mighty and majestic, says: “Whoever seeks the harvest of the Hereafter, We increase that harvest for him. Whoever seeks the harvest of this world, We give him some of it, but he will have no share in the Hereafter.” (Qur’an 42:20).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ﴾ (النَّجْمُ: ٣٩–٤١).
Wa-qāla subḥānahu wa-taʿālā: “wa-ʾan laysa li-l-ʾinsāni ʾillā mā saʿā wa-ʾanna saʿyahu sawfa yurā thumma yujzāhu al-jazāʾa al-ʾawfā” (al-Najm 53:39–41).
He, glorified and exalted, says: “A person will have only what he strives for. His striving will be seen, and then he will receive its fullest recompense.” (Qur’an 53:39–41).
وَقَالَ جَلَّتْ قُدْرَتُهُ: ﴿كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ﴾ (الْحَاقَّةُ: ٢٤).
Wa-qāla jallat qudratuhu: “kulū wa-ishrabū hanīʾan bi-mā ʾaslaftum fī al-ʾayyāmi al-khāliyati” (al-Ḥāqqa 69:24).
He, whose power is sublime, says: “Eat and drink with delight because of what you sent ahead in days gone by.” (Qur’an 69:24).
وَقَالَ عَزَّ مِنْ قَائِلٍ: ﴿وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا﴾ (الْأَنْعَامُ: ١٣٢).
Wa-qāla ʿazza min qāʾilin: “wa-li-kullin darajātun mimmā ʿamilū” (al-Anʿām 6:132).
The most exalted of speakers says: “Everyone has ranks according to what they have done.” (Qur’an 6:132).
وَقَالَ تَبَارَكَ وَتَعَالَىٰ: ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا﴾ (سَبَأٌ: ٣٧).
Wa-qāla tabāraka wa-taʿālā: “wa-mā ʾamwālukum wa-lā ʾawlādukum bi-llatī tuqarribukum ʿindanā zulfā ʾillā man ʾāmana wa-ʿamila ṣāliḥan fa-ʾulāʾika lahum jazāʾu al-ḍiʿfi bi-mā ʿamilū” (Sabaʾ 34:37).
He, blessed and exalted, says: “Neither your wealth nor your children are what bring you near to Us, but whoever believes and does good will receive a multiplied reward for what they have done.” (Qur’an 34:37).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ﴾ (الْأَعْرَافُ: ٤٣).
Wa-qāla subḥānahu wa-taʿālā: “wa-nūdū ʾan tilkumu al-jannatu ʾūrithtumūhā bi-mā kuntum taʿmalūna” (al-Aʿrāf 7:43).
He, glorified and exalted, says: “They will be called: ‘This is the Garden you have inherited because of what you used to do.’” (Qur’an 7:43).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ (السَّجْدَةُ: ١٧).
Wa-qāla subḥānahu wa-taʿālā: “fa-lā taʿlamu nafsun mā ʾukhfiya lahum min qurrati ʾaʿyunin jazāʾan bi-mā kānū yaʿmalūna” (al-Sajda 32:17).
He, glorified and exalted, says: “No soul knows what delights have been kept hidden for them as a reward for what they used to do.” (Qur’an 32:17).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿نِعْمَ أَجْرُ الْعَامِلِينَ الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ﴾ (الْعَنْكَبُوتُ: ٥٨–٥٩).
Wa-qāla subḥānahu wa-taʿālā: “niʿma ʾajru al-ʿāmilīna alladhīna ṣabarū wa-ʿalā rabbihim yatawakkalūna” (al-ʿAnkabūt 29:58–59).
He, glorified and exalted, says: “How excellent is the reward of those who act, who have been patient and put their trust in their Lord.” (Qur’an 29:58–59).
وَقَالَ سُبْحَانَهُ: ﴿لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ﴾ (الْأَنْعَامُ: ١٢٧).
Wa-qāla subḥānahu: “lahum dāru al-salāmi ʿinda rabbihim wa-huwa waliyyuhum bi-mā kānū yaʿmalūna” (al-Anʿām 6:127).
He, glorified, says: “They will have the abode of peace with their Lord, and He is their protector because of what they used to do.” (Qur’an 6:127).
الْفَصْلُ الثَّانِي فِي ذِكْرِ الْآيِ الَّتِي فِيهَا أَوْرَادُ اللَّيْلِ وَالنَّهَارِ
Al-faṣlu al-thānī fī dhikri al-ʾāyi allatī fīhā ʾawrādu al-layli wa-al-nahāri
Chapter 2 Verses on regular devotions by night and day
قَالَ اللَّهُ تَعَالَىٰ: ﴿وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا﴾ (الْفُرْقَانُ: ٦٢).
Qāla Allāhu taʿālā: “wa-huwa alladhī jaʿala al-layla wa-al-nahāra khilfatan li-man ʾarāda ʾan yadhdhakkara ʾaw ʾarāda shukūran” (al-Furqān 25:62).
God Most High says: “He is the One who made night and day succeed one another for anyone who wishes to take heed or give thanks.” (Qur’an 25:62).
وَقَالَ جَلَّ ثَنَاؤُهُ: ﴿إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا﴾ (الْمُزَّمِّلُ: ٧–٨).
Wa-qāla jalla thanāʾuhu: “ʾinna laka fī al-nahāri sabḥan ṭawīlan wa-udhkur isma rabbika wa-tabattal ʾilayhi tabtīlan” (al-Muzzammil 73:7–8).
He, whose praise is sublime, says: “During the day you have many demands on your time. Remember your Lord’s name and devote yourself to Him completely.” (Qur’an 73:7–8).
وَقَالَ سُبْحَانَهُ: ﴿وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا﴾ (الدَّهْرُ: ٢٥–٢٦).
Wa-qāla subḥānahu: “wa-udhkur isma rabbika bukratan wa-ʾaṣīlan wa-mina al-layli fa-usjud lahu wa-sabbiḥhu laylan ṭawīlan” (al-Dahr 76:25–26).
He, glorified, says: “Remember your Lord’s name morning and evening. Prostrate before Him during the night and praise Him through a long part of it.” (Qur’an 76:25–26).
وَقَالَ تَعَالَىٰ: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ﴾ (قَافٌ: ٣٩–٤٠).
Wa-qāla taʿālā: “wa-sabbiḥ bi-ḥamdi rabbika qabla ṭulūʿi al-shamsi wa-qabla al-ghurūbi wa-mina al-layli fa-sabbiḥhu wa-ʾadbāra al-sujūdi” (Qāf 50:39–40).
He, exalted, says: “Glorify your Lord with praise before sunrise and before sunset. Glorify Him during the night and after prostration.” (Qur’an 50:39–40).
وَقَالَ تَعَالَىٰ: ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ﴾ (الطُّورُ: ٤٨–٤٩).
Wa-qāla taʿālā: “wa-sabbiḥ bi-ḥamdi rabbika ḥīna taqūmu wa-mina al-layli fa-sabbiḥhu wa-ʾidbāra al-nujūmi” (al-Ṭūr 52:48–49).
He, exalted, says: “Glorify your Lord with praise when you rise; glorify Him during the night and as the stars fade.” (Qur’an 52:48–49).
وَقَالَ تَعَالَىٰ: ﴿إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا﴾ (الْمُزَّمِّلُ: ٦).
Wa-qāla taʿālā: “ʾinna nāshiʾata al-layli hiya ʾashaddu waṭʾan wa-ʾaqwamu qīlan” (al-Muzzammil 73:6).
He, exalted, says: “Worship during the night makes a deeper impression and gives greater steadiness to one’s words.” (Qur’an 73:6).
وَقَالَ تَعَالَىٰ: ﴿وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ﴾ (طٰهٰ: ١٣٠).
Wa-qāla taʿālā: “wa-min ʾānāʾi al-layli fa-sabbiḥ wa-ʾaṭrāfa al-nahāri laʿallaka tarḍā” (Ṭā Hā 20:130).
He, exalted, says: “Glorify Him at hours of the night and at the edges of the day, so that you may be content.” (Qur’an 20:130).
وَقَالَ تَعَالَىٰ: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ﴾ (الزُّمَرُ: ٩).
Wa-qāla taʿālā: “ʾam-man huwa qānitun ʾānāʾa al-layli sājidan wa-qāʾiman yaḥdharu al-ʾākhirata wa-yarjū raḥmata rabbihi qul hal yastawī alladhīna yaʿlamūna wa-alladhīna lā yaʿlamūna” (al-Zumar 39:9).
He, exalted, says: “What of one who is devout through the hours of the night, prostrating and standing, fearing the Hereafter and hoping for his Lord’s mercy? Say: ‘Are those who know equal to those who do not know?’” (Qur’an 39:9).
وَقَالَ تَعَالَىٰ: ﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا﴾ (السَّجْدَةُ: ١٦).
Wa-qāla taʿālā: “tatajāfā junūbuhum ʿani al-maḍājiʿi yadʿūna rabbahum khawfan wa-ṭamaʿan” (al-Sajda 32:16).
He, exalted, says: “They leave their beds to call upon their Lord in fear and hope.” (Qur’an 32:16).
وَقَالَ عَزَّ اسْمُهُ: ﴿وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا﴾ (الْفُرْقَانُ: ٦٤).
Wa-qāla ʿazza ismuhu: “wa-alladhīna yabītūna li-rabbihim sujjadan wa-qiyāman” (al-Furqān 25:64).
He, whose name is mighty, says: “They are those who spend the night before their Lord, prostrating and standing.” (Qur’an 25:64).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ﴾ (الذَّارِيَاتُ: ١٧–١٨).
Wa-qāla subḥānahu wa-taʿālā: “kānū qalīlan mina al-layli mā yahjaʿūna wa-bi-l-asḥāri hum yastaghfirūna” (al-Dhāriyāt 51:17–18).
He, glorified and exalted, says: “They slept only a little at night, and before dawn they sought forgiveness.” (Qur’an 51:17–18).
وَقَالَ تَعَالَىٰ: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ﴾ (الْإِسْرَاءُ: ٧٨–٧٩).
Wa-qāla taʿālā: “ʾaqimi al-ṣalāta li-dulūki al-shamsi ʾilā ghasaqi al-layli wa-qurʾāna al-fajri ʾinna qurʾāna al-fajri kāna mashhūdan wa-mina al-layli fa-tahajjad bihi nāfilatan laka” (al-Isrāʾ 17:78–79).
He, exalted, says: “Establish prayer from the sun’s decline until the darkness of night, and observe the dawn recitation—the dawn recitation is witnessed. During part of the night, rise to pray with it as an additional devotion for you.” (Qur’an 17:78–79).
وَقَالَ: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ﴾ (هُودٌ: ١١٤).
Wa-qāla: “wa-ʾaqimi al-ṣalāta ṭarafayi al-nahāri wa-zulafan mina al-layli ʾinna al-ḥasanāti yudhhibna al-sayyiʾāti dhālika dhikrā li-l-dhākirīna” (Hūd 11:114).
And He says: “Establish prayer at both ends of the day and during the early hours of the night. Good deeds drive away bad deeds. That is a reminder for those who heed it.” (Qur’an 11:114).
وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ﴾ (الرُّومُ: ١٧–١٨).
Wa-qāla subḥānahu wa-taʿālā: “fa-subḥāna Allāhi ḥīna tumsūna wa-ḥīna tuṣbiḥūna wa-lahu al-ḥamdu fī al-samāwāti wa-al-ʾarḍi wa-ʿashiyyan wa-ḥīna tuẓhirūna” (al-Rūm 30:17–18).
He, glorified and exalted, says: “So glorify God when evening comes and when morning comes. Praise belongs to Him in the heavens and on earth, in the late afternoon and at midday.” (Qur’an 30:17–18).
الْفَصْلُ الثَّالِثُ فِي ذِكْرِ عَمَلِ الْمُرِيدِ فِي الْيَوْمِ وَاللَّيْلَةِ مِنْ فَرَائِضِ الْأَوَامِرِ وَفَضَائِلِ النَّوَادِبِ
Al-faṣlu al-thālithu fī dhikri ʿamali al-murīdi fī al-yawmi wa-al-laylati min farāʾiḍi al-ʾawāmiri wa-faḍāʾili al-nawādibi
Chapter 3 A seeker’s daily and nightly practice of prescribed duties and recommended acts
فَمِنْ ذَٰلِكَ يُسْتَحَبُّ عِنْدَ طُلُوعِ الْفَجْرِ، وَهُوَ الْبَيَاضُ الْمُشْتَقُّ مِنْ سَوَادِ اللَّيْلِ الْمُعْتَرِضُ فِي قُطْرِ السَّمَاءِ الشَّرْقِيِّ عِنْدَ إِدْبَارِ النُّجُومِ.
Fa-min dhālika yustaḥabbu ʿinda ṭulūʿi al-fajri, wa-huwa al-bayāḍu al-mushtaqqu min sawādi al-layli al-muʿtariḍu fī quṭri al-samāʾi al-sharqiyyi ʿinda ʾidbāri al-nujūmi.
Among the recommended practices are those at dawn: the whiteness emerging from the darkness of night and stretching across the eastern sky as the stars recede.
وَإِدْبَارُهَا افْتِرَاقُهَا وَذَهَابُ ضَوْئِهَا لِغَلَبَةِ ضَوْءِ الْفَجْرِ عَلَيْهَا، وَهُوَ الْوَقْتُ الَّذِي أَمَرَ اللَّهُ تَعَالَىٰ فِيهِ بِذِكْرِهِ إِذْ يَقُولُ تَعَالَىٰ: ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ﴾ (الطُّورُ: ٤٩).
Wa-ʾidbāruhā iftirāquhā wa-dhahābu ḍawʾihā li-ghalabati ḍawʾi al-fajri ʿalayhā, wa-huwa al-waqtu alladhī ʾamara Allāhu taʿālā fīhi bi-dhikrihi ʾidh yaqūlu taʿālā: “wa-mina al-layli fa-sabbiḥhu wa-idbāra al-nujūmi” (al-Ṭūr 52:49).
Their retreat means their separation and the fading of their light as dawn’s light overtakes them. This is the time when God Most High commands remembrance of Him, as He, Most High, says: “Glorify Him during the night and as the stars fade” (Qur’an 52:49).
فَلْيُصَلِّ الْعَبْدُ رَكْعَتَيِ الْفَجْرِ، يَقْرَأُ فِيهِمَا: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ (الْكَافِرُونَ: ١) وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (الْإِخْلَاصُ: ١).
Fa-l-yuṣalli al-ʿabdu rakʿatayi al-fajri, yaqraʾu fīhimā: “qul yā ʾayyuhā al-kāfirūna” (al-Kāfirūn 109:1) wa-“qul huwa Allāhu ʾaḥadun” (al-Ikhlāṣ 112:1).
The servant should pray the two dawn cycles, reciting in them “Say: O unbelievers” (Qur’an 109:1) and “Say: He is God, One” (Qur’an 112:1).
فَهُوَ أَكْثَرُ مَا رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِيهِمَا، فَإِنْ شَاءَ خَافَتَ وَإِنْ شَاءَ جَهَرَ.
Fa-huwa ʾaktharu mā ruwiya ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama qaraʾa fīhimā, fa-ʾin shāʾa khāfata wa-ʾin shāʾa jahara.
These are the passages most often reported as the Prophet’s recitation in the two cycles, God’s blessings and peace be upon him. One may recite quietly or aloud.
فَقَدْ رُوِيَ حَدِيثَانِ أَحَدُهُمَا يَدُلُّ عَلَى الْمُخَافَتَةِ؛ وَهُوَ حَدِيثُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُخَفِّفُ رَكْعَتَيِ الْفَجْرِ حَتَّى أَقُولَ قَرَأَ فِيهِمَا بِفَاتِحَةِ الْكِتَابِ أَمْ لَا؟
Fa-qad ruwiya ḥadīthāni ʾaḥaduhumā yadullu ʿalā al-mukhāfatati; wa-huwa ḥadīthu ʿĀʾishata raḍiya Allāhu ʿanhā qālat: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama yukhaffifu rakʿatayi al-fajri ḥattā ʾaqūla: qaraʾa fīhimā bi-Fātiḥati al-Kitābi ʾam lā?
Two reports are related. One points to quiet recitation. ʿĀʾisha, may God be pleased with her, said: “The Messenger of God, God bless him and grant him peace, made the two dawn cycles so brief that I would wonder whether he had recited the Opening of the Book in them at all.”
وَالْآخَرُ يَدُلُّ عَلَى الْجَهْرِ؛ وَهُوَ حَدِيثُ ابْنِ عُمَرَ: رَمَقْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِشْرِينَ يَوْمًا فَسَمِعْتُهُ يَقْرَأُ فِي رَكْعَتَيِ الْفَجْرِ ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ (الْكَافِرُونَ: ١) وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (الْإِخْلَاصُ: ١).
Wa-al-ʾākharu yadullu ʿalā al-jahri; wa-huwa ḥadīthu ibni ʿUmara: ramaqtu al-nabiyya ṣallā Allāhu ʿalayhi wa-sallama ʿishrīna yawman fa-samiʿtuhu yaqraʾu fī rakʿatayi al-fajri “qul yā ʾayyuhā al-kāfirūna” (al-Kāfirūn 109:1) wa-“qul huwa Allāhu ʾaḥadun” (al-Ikhlāṣ 112:1).
The other report points to audible recitation. Ibn ʿUmar said: “I observed the Prophet, God bless him and grant him peace, for twenty days and heard him recite ‘Say: O unbelievers’ (Qur’an 109:1) and ‘Say: He is God, One’ (Qur’an 112:1) in the two dawn cycles.”
وَفِي حَدِيثِ أَبِي هُرَيْرَةَ وَابْنِ عَبَّاسٍ أَنَّهُ قَرَأَ فِي الرَّكْعَةِ الْأُولَى الْآيَةَ الَّتِي فِي سُورَةِ الْبَقَرَةِ ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ﴾ (الْبَقَرَةُ: ١٣٦)، إِلَىٰ آخِرِهَا،
Wa-fī ḥadīthi ʾAbī Hurayrata wa-ibni ʿAbbāsin ʾannahu qaraʾa fī al-rakʿati al-ʾūlā al-ʾāyata allatī fī sūrati al-Baqarati “qūlū ʾāmannā bi-Allāhi wa-mā ʾunzila ʾilaynā wa-mā ʾunzila ʾilā ʾIbrāhīma wa-ʾIsmāʿīla” (al-Baqara 2:136), ʾilā ʾākhirihā,
In reports from Abū Hurayra and Ibn ʿAbbās, he recited in the first cycle the verse from Sūrat al-Baqara beginning “Say: We believe in God and in what was sent down to us and to Abraham and Ishmael” (Qur’an 2:136), continuing to its end.
وَفِي الرَّكْعَةِ الثَّانِيَةِ ﴿رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ (آلُ عِمْرَانَ: ٥٣)، فَلْيَقْرَأْ بِذَٰلِكَ أَحْيَانًا.
Wa-fī al-rakʿati al-thāniyati “rabbanā ʾāmannā bi-mā ʾanzalta wa-ittabaʿnā al-rasūla fa-ktubnā maʿa al-shāhidīna” (Āl ʿImrān 3:53), fa-l-yaqraʾ bi-dhālika ʾaḥyānan.
In the second cycle he recited: “Our Lord, we believe in what You sent down and follow the Messenger, so count us among the witnesses” (Qur’an 3:53). One may recite these from time to time.
ثُمَّ يَسْتَغْفِرُ اللَّهَ تَعَالَىٰ سَبْعِينَ مَرَّةً يَقُولُ فِي كُلِّ مَرَّةٍ: أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَسْأَلُهُ التَّوْبَةَ.
Thumma yastaghfiru Allāha taʿālā sabʿīna marratan yaqūlu fī kulli marratin: ʾastaghfiru Allāha al-ʿaẓīma alladhī lā ʾilāha ʾillā huwa al-ḥayya al-qayyūma wa-ʾasʾaluhu al-tawbata.
Then he asks God Most High for forgiveness seventy times, saying each time: “I ask forgiveness of God the Magnificent—there is no god but Him, the Ever-Living, the Sustainer—and I ask Him for repentance.”
ثُمَّ يُسَبِّحُ اللَّهَ وَيُهَلِّلُهُ مِائَةَ مَرَّةٍ بِالْكَلِمَاتِ الْأَرْبَعِ الْجَامِعَاتِ الْمُخْتَصَرَاتِ الَّتِي فِي الْقُرْآنِ وَلَيْسَتْ بِقُرْآنٍ: سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ وَأَسْتَغْفِرُ اللَّهَ وَتَبَارَكَ اللَّهُ مَرَّةً وَاحِدَةً،
Thumma yusabbiḥu Allāha wa-yuhalliluhu miʾata marratin bi-al-kalimāti al-ʾarbaʿi al-jāmiʿāti al-mukhtaṣarāti allatī fī al-Qurʾāni wa-laysat bi-Qurʾānin: subḥāna Allāhi wa-al-ḥamdu li-Allāhi wa-lā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru wa-ʾastaghfiru Allāha wa-tabāraka Allāhu marratan wāḥidatan,
Then he glorifies God and proclaims His oneness one hundred times with the four brief, comprehensive formulas found in the Qur’an, though this sequence is not itself a Qur’anic passage: “Glory be to God; praise belongs to God; there is no god but God; God is greater; I ask God’s forgiveness; blessed is God,” once.
وَلْيَدْعُ بِهَٰذَا الدُّعَاءِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو بِهِ بَعْدَ رَكْعَتَيِ الْفَجْرِ.
Wa-l-yadʿu bi-hādhā al-duʿāʾi fa-ʾinna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallama kāna yadʿū bihi baʿda rakʿatayi al-fajri.
He should make this supplication, for the Messenger of God, God bless him and grant him peace, used to say it after the two dawn cycles.
رَوَيْنَا عَنِ ابْنِ أَبِي لَيْلَىٰ عَنْ دَاوُدَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: بَعَثَنِي الْعَبَّاسُ إِلَىٰ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَىٰ آلِهِ،
Rawaynā ʿani ibni ʾAbī Laylā ʿan Dāwūda ʿan ʿAliyyin ʿan ʾabīhi ʿani ibni ʿAbbāsin qāla: baʿathanī al-ʿAbbāsu ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-ʿalā ʾālihi,
We have transmitted from Ibn Abī Laylā, from Dāwūd, from ʿAlī, from his father, from Ibn ʿAbbās, who said: “Al-ʿAbbās sent me to God’s Messenger, God bless him and grant him peace, and bless his family.”
فَأَتَيْتُهُ مُمْسِيًا وَهُوَ فِي بَيْتِ خَالَتِي مَيْمُونَةَ فَقَامَ يُصَلِّي مِنَ اللَّيْلِ فَلَمَّا صَلَّى الرَّكْعَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ قَالَ:
Fa-ʾataytuhu mumsiyan wa-huwa fī bayti khālatī Maymūnata fa-qāma yuṣallī mina al-layli fa-lammā ṣallā al-rakʿatayni qabla ṣalāti al-fajri qāla:
“I came to him in the evening while he was in my aunt Maymūna’s house. He rose to pray at night, and after the two cycles before the dawn prayer, he said:”
اللَّهُمَّ إِنِّي أَسْأَلُكَ رَحْمَةً مِنْ عِنْدِكَ تَهْدِي بِهَا قَلْبِي، وَتَجْمَعُ بِهَا شَمْلِي، وَتَلُمُّ بِهَا شَعَثِي، وَتَرُدُّ بِهَا أُلْفَتِي،
Allāhumma ʾinnī ʾasʾaluka raḥmatan min ʿindika tahdī bihā qalbī, wa-tajmaʿu bihā shamlī, wa-talummu bihā shaʿathī, wa-taruddu bihā ʾulfatī,
O God, I ask You for mercy from Yourself to guide my heart, gather what is scattered in my life, mend my disarray, and restore my bonds of affection;
وَتُصْلِحُ بِهَا عَلَانِيَتِي، وَتَقْضِي بِهَا دَيْنِي، وَتَحْفَظُ بِهَا غَائِبِي، وَتَرْفَعُ بِهَا شَاهِدِي، وَتُزَكِّي بِهَا عَمَلِي، وَتُبَيِّضُ بِهَا وَجْهِي، وَتُلَقِّنِي بِهَا رُشْدِي، وَتَعْصِمُنِي بِهَا مِنْ كُلِّ سُوءٍ.
Wa-tuṣliḥu bihā ʿalāniyatī, wa-taqḍī bihā daynī, wa-taḥfaẓu bihā ghāʾibī, wa-tarfaʿu bihā shāhidī, wa-tuzakkī bihā ʿamalī, wa-tubayyiḍu bihā wajhī, wa-tulaqqinī bihā rushdī, wa-taʿṣimunī bihā min kulli sūʾin.
Set right my public life, pay off my debt, guard what is hidden from sight, lift my outward state, purify my work, brighten my face, teach me the right course, and guard me from every harm.
اللَّهُمَّ أَعْطِنِي إِيمَانًا صَادِقًا، وَيَقِينًا لَيْسَ بَعْدَهُ كُفْرٌ، وَرَحْمَةً أَنَالُ بِهَا شَرَفَ كَرَامَتِكَ فِي الدُّنْيَا وَالْآخِرَةِ.
Allāhumma ʾaʿṭinī ʾīmānan ṣādiqan, wa-yaqīnan laysa baʿdahu kufrun, wa-raḥmatan ʾanālu bihā sharafa karāmatika fī al-dunyā wa-al-ʾākhirati.
O God, grant me sincere faith, a certainty after which there is no unbelief, and mercy through which I may receive the honor of Your generosity in this life and the next.
اللَّهُمَّ إِنِّي أَسْأَلُكَ الْفَوْزَ عِنْدَ الْقَضَاءِ وَمَنَازِلَ الشُّهَدَاءِ وَعَيْشَ السُّعَدَاءِ وَمُرَافَقَةَ الْأَنْبِيَاءِ وَالنَّصْرَ عَلَى الْأَعْدَاءِ.
Allāhumma ʾinnī ʾasʾaluka al-fawza ʿinda al-qaḍāʾi wa-manāzila al-shuhadāʾi wa-ʿaysha al-suʿadāʾi wa-murāfaqata al-ʾanbiyāʾi wa-al-naṣra ʿalā al-ʾaʿdāʾi.
O God, I ask You for success when judgment comes, the stations of the martyrs, the life of the blessed, the company of the prophets, and victory over enemies.
اللَّهُمَّ إِنِّي أُنْزِلُ بِكَ حَاجَتِي وَإِنْ قَصُرَ رَأْيِي، وَضَعُفَ عَمَلِي، وَافْتَقَرْتُ إِلَىٰ رَحْمَتِكَ فَأَسْأَلُكَ يَا قَاضِيَ الْأُمُورِ وَيَا شَافِيَ الصُّدُورِ كَمَا تُجِيرُ بَيْنَ الْبُحُورِ أَنْ تُجِيرَنِي مِنْ عَذَابِ السَّعِيرِ، وَمِنْ دَعْوَةِ الثُّبُورِ وَمِنْ فِتْنَةِ الْقُبُورِ.
Allāhumma ʾinnī ʾunzilu bika ḥājatī wa-ʾin qaṣura raʾyī, wa-ḍaʿufa ʿamalī, wa-iftaqartu ʾilā raḥmatika fa-ʾasʾaluka yā qāḍiya al-ʾumūri wa-yā shāfiya al-ṣudūri kamā tujīru bayna al-buḥūri ʾan tujīranī min ʿadhābi al-saʿīri, wa-min daʿwati al-thubūri wa-min fitnati al-qubūri.
O God, I lay my need before You, though my judgment falls short, my deeds are weak, and I need Your mercy. O One who settles all affairs and heals hearts, just as You place a barrier between seas, shelter me from the fire’s torment, the cry of ruin, and the trial of the graves.
اللَّهُمَّ مَا قَصُرَ عَنْهُ رَأْيِي، وَضَعُفَ عَنْهُ عَمَلِي، وَلَمْ تَبْلُغْهُ نِيَّتِي، وَمُنْيَتِي مِنْ خَيْرٍ وَعَدْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوْ خَيْرٍ أَنْتَ مُعْطِيهِ أَحَدًا مِنْ عِبَادِكَ، فَإِنِّي أَرْغَبُ إِلَيْكَ فِيهِ وَأَسْأَلُكَ يَا رَبَّ الْعَالَمِينَ.
Allāhumma mā qaṣura ʿanhu raʾyī, wa-ḍaʿufa ʿanhu ʿamalī, wa-lam tablughhu niyyatī, wa-munyatī min khayrin waʿadtahu ʾaḥadan min khalqika ʾaw khayrin ʾanta muʿṭīhi ʾaḥadan min ʿibādika, fa-ʾinnī ʾarghabu ʾilayka fīhi wa-ʾasʾaluka yā rabba al-ʿālamīna.
O God, for every good beyond the reach of my understanding and deeds, beyond even my intention and longing—whether You promised it to one of Your creatures or will grant it to one of Your servants—I turn to You and ask for it, Lord of all worlds.
اللَّهُمَّ اجْعَلْنَا هَادِينَ مَهْدِيِّينَ غَيْرَ ضَالِّينَ، وَلَا مُضِلِّينَ، حَرْبًا لِأَعْدَائِكَ، وَسِلْمًا لِأَوْلِيَائِكَ، نُحِبُّ بِحُبِّكَ النَّاسَ وَنُعَادِي بِعَدَاوَتِكَ مَنْ خَالَفَكَ مِنْ خَلْقِكَ.
Allāhumma ijʿalnā hādīna mahdiyyīna ghayra ḍāllīna, wa-lā muḍillīna, ḥarban li-ʾaʿdāʾika, wa-silman li-ʾawliyāʾika, nuḥibbu bi-ḥubbika al-nāsa wa-nuʿādī bi-ʿadāwatika man khālafaka min khalqika.
O God, make us guides who are themselves guided, neither astray nor leading others astray, at war with Your enemies and at peace with Your friends. Let Your love shape our love for people, and Your enmity our enmity toward those of Your creatures who oppose You.
اللَّهُمَّ هَٰذَا الدُّعَاءُ وَعَلَيْكَ الْإِجَابَةُ، وَهَٰذَا الْجُهْدُ وَعَلَيْكَ التُّكْلَانُ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ ذِي الْحَبْلِ الشَّدِيدِ، وَالْأَمْرِ الرَّشِيدِ،
Allāhumma hādhā al-duʿāʾu wa-ʿalayka al-ʾijābatu, wa-hādhā al-juhdu wa-ʿalayka al-tuklānu, fa-ʾinnā li-Allāhi wa-ʾinnā ʾilayhi rājiʿūna, lā ḥawla wa-lā quwwata ʾillā bi-Allāhi dhī al-ḥabli al-shadīdi, wa-al-ʾamri al-rashīdi,
O God, this is our prayer, and its answer rests with You. This is our effort, and in You we put our trust. We belong to God and return to Him. There is no power or strength except through God, Lord of the firm bond and the wise command.
أَسْأَلُكَ الْأَمْنَ يَوْمَ الْوَعِيدِ وَالْجَنَّةَ يَوْمَ الْخُلُودِ، مَعَ الْمُقَرَّبِينَ الشُّهُودِ، وَالرُّكَّعِ السُّجُودِ، وَالْمُوفِينَ بِالْعُهُودِ، إِنَّكَ رَحِيمٌ وَدُودٌ، أَنْتَ تَفْعَلُ مَا تُرِيدُ.
ʾAsʾaluka al-ʾamna yawma al-waʿīdi wa-al-jannata yawma al-khulūdi, maʿa al-muqarrabīna al-shuhūdi, wa-al-rukkaʿi al-sujūdi, wa-al-mūfīna bi-al-ʿuhūdi, ʾinnaka raḥīmun wadūdun, ʾanta tafʿalu mā turīdu.
I ask You for safety on the day of warning and the Garden on the day of abiding, with those brought near who bear witness, those who bow and prostrate, and those who keep their promises. You are merciful and loving; You do what You will.
سُبْحَانَ الَّذِي تَعَطَّفَ بِالْعِزِّ وَقَالَ بِهِ، سُبْحَانَ الَّذِي لَبِسَ الْمَجْدَ وَتَكَرَّمَ بِهِ، سُبْحَانَ الَّذِي لَا يَنْبَغِي التَّسْبِيحُ إِلَّا لَهُ،
Subḥāna alladhī taʿaṭṭafa bi-al-ʿizzi wa-qāla bihi, subḥāna alladhī labisa al-majda wa-takarrama bihi, subḥāna alladhī lā yanbaghī al-tasbīḥu ʾillā lahu,
Glory to the One cloaked in might, who rules through it. Glory to the One arrayed in majesty and generous through it. Glory to the One to whom all praise of transcendence belongs.
سُبْحَانَ ذِي الْفَضْلِ وَالنِّعَمِ، سُبْحَانَ ذِي الْقُدْرَةِ وَالْكَرَمِ، سُبْحَانَ الَّذِي أَحْصَىٰ كُلَّ شَيْءٍ بِعِلْمِهِ.
Subḥāna dhī al-faḍli wa-al-niʿami, subḥāna dhī al-qudrati wa-al-karami, subḥāna alladhī ʾaḥṣā kulla shayʾin bi-ʿilmihi.
Glory to the One of grace and blessings. Glory to the One of power and generosity. Glory to the One whose knowledge encompasses everything.
اللَّهُمَّ اجْعَلْ لِي نُورًا فِي قَلْبِي، وَنُورًا فِي قَبْرِي، وَنُورًا فِي سَمْعِي، وَنُورًا فِي بَصَرِي، وَنُورًا فِي شَعْرِي، وَنُورًا فِي بَشَرِي، وَنُورًا فِي لَحْمِي، وَنُورًا فِي دَمِي، وَنُورًا فِي عِظَامِي،
Allāhumma ijʿal lī nūran fī qalbī, wa-nūran fī qabrī, wa-nūran fī samʿī, wa-nūran fī baṣarī, wa-nūran fī shaʿrī, wa-nūran fī basharī, wa-nūran fī laḥmī, wa-nūran fī damī, wa-nūran fī ʿiẓāmī,
O God, place light in my heart, light in my grave, light in my hearing, light in my sight, light in my hair, light in my skin, light in my flesh, light in my blood, and light in my bones;
وَنُورًا مِنْ بَيْنِ يَدَيَّ، وَنُورًا مِنْ خَلْفِي، وَنُورًا عَنْ يَمِينِي، وَنُورًا عَنْ شِمَالِي، وَنُورًا مِنْ فَوْقِي، وَنُورًا مِنْ تَحْتِي، اللَّهُمَّ زِدْنِي نُورًا، وَأَعْطِنِي نُورًا، وَاجْعَلْ لِي نُورًا.
Wa-nūran min bayni yadayya, wa-nūran min khalfī, wa-nūran ʿan yamīnī, wa-nūran ʿan shimālī, wa-nūran min fawqī, wa-nūran min taḥtī, Allāhumma zidnī nūran, wa-ʾaʿṭinī nūran, wa-ijʿal lī nūran.
and light before me, light behind me, light to my right, light to my left, light above me, and light beneath me. O God, increase my light, give me light, and place light with me.
هَٰذِهِ الْأَنْوَارُ الَّتِي سَأَلَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَىٰ آلِهِ فِي كُلِّ جُزْءٍ مِنْ أَجْزَائِهِ، إِنَّمَا هُوَ دَوَامُ النَّظَرِ مِنْ نُورِ النُّورِ يُشَاهِدُ الْقَيُّومِيَّةَ فِي كُلِّ سُكُونٍ وَحَرَكَةٍ،
Hādhihi al-ʾanwāru allatī saʾalahā rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama wa-ʿalā ʾālihi fī kulli juzʾin min ʾajzāʾihi, ʾinnamā huwa dawāmu al-naẓari min nūri al-nūri yushāhidu al-qayyūmiyyata fī kulli sukūnin wa-ḥarakatin,
These lights that God’s Messenger, God bless him and grant him peace, and bless his family, asked for in every part of his being are nothing other than the continuous gaze from the Light of Light, witnessing God’s sustaining care in every stillness and movement.
مِنْهُ يَكْلَؤُهُ بِنَظَرِهِ، وَيَتَوَلَّاهُ بِحِيطَتِهِ، فَيَنْظُرُ إِلَيْهِ بِدَوَامِ نَظَرِهِ لِيَسْتَقِيمَ لَهُ بِتَوَلِّي حِفْظِهِ فَلَا يَزِيغَ بَصَرُهُ وَلَا يَطْغَىٰ وَلَا تَسْتَهْوِيهِ النَّفْسُ بِهَوًى،
Minhu yaklaʾuhu bi-naẓarihi, wa-yatawallāhu bi-ḥīṭatihi, fa-yanẓuru ʾilayhi bi-dawāmi naẓarihi li-yastaqīma lahu bi-tawallī ḥifẓihi fa-lā yazīgha baṣaruhu wa-lā yaṭghā wa-lā tastahwīhi al-nafsu bi-hawan,
From Him comes the care that guards the person with His gaze and surrounds him with His attention. He looks continually toward Him so that divine care keeps him upright: his sight neither strays nor oversteps, and his self does not entice him through desire.
فَلْيَدْعُ الْعَبْدُ بِهَٰذَا الدُّعَاءِ بَعْدَ رَكْعَتَيِ الْفَجْرِ، لَكِنْ يُقَدِّمُ عَلَىٰ دُعَائِهِ الْمَسْأَلَةَ لِلَّهِ تَبَارَكَ وَتَعَالَىٰ فِي الصَّلَاةِ عَلَىٰ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَىٰ آلِهِ فَيَسْتَجِيبُ سُبْحَانَهُ وَتَعَالَىٰ دَعْوَتَهُ وَلَا يَرُدُّهُ،
Fa-l-yadʿu al-ʿabdu bi-hādhā al-duʿāʾi baʿda rakʿatayi al-fajri, lākin yuqaddimu ʿalā duʿāʾihi al-masʾalata li-Allāhi tabāraka wa-taʿālā fī al-ṣalāti ʿalā Muḥammadin ṣallā Allāhu ʿalayhi wa-sallama wa-ʿalā ʾālihi fa-yastajību subḥānahu wa-taʿālā daʿwatahu wa-lā yarudduhu,
The servant should say this supplication after the two dawn cycles. Before his supplication, however, he should ask God, blessed and exalted, to bless Muḥammad, God bless him and grant him peace, and his family. Then He, glorified and exalted, will answer his supplication and not turn him away,
لِقَوْلِ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَأَلْتُمُ اللَّهَ تَعَالَىٰ حَاجَةً فَابْدَؤُوا بِالصَّلَاةِ عَلَيَّ فَإِنَّ اللَّهَ تَعَالَىٰ أَكْرَمُ مِنْ أَنْ يُسْأَلَ فِي حَاجَتَيْنِ فَيُعْطِيَ إِحْدَاهُمَا وَيَرُدَّ الْأُخْرَىٰ،
Li-qawli al-rasūli ṣallā Allāhu ʿalayhi wa-sallama: ʾidhā saʾaltumu Allāha taʿālā ḥājatan fa-bdaʾū bi-al-ṣalāti ʿalayya fa-ʾinna Allāha taʿālā ʾakramu min ʾan yusʾala fī ḥājatayni fa-yuʿṭiya ʾiḥdāhumā wa-yarudda al-ʾukhrā,
for the Messenger of God, God bless him and grant him peace, said: “When you ask God Most High for something, begin by asking blessings upon me. God Most High is too generous to be asked for two things and grant one while refusing the other.”
ثُمَّ لِيُصَلِّ الْعَبْدُ صَلَاةَ الْغَدَاةِ فِي جَمَاعَةٍ لِيَكُونَ فِي ذِمَّةِ اللَّهِ وَجِوَارِهِ،
Thumma li-yuṣalli al-ʿabdu ṣalāta al-ghadāti fī jamāʿatin li-yakūna fī dhimmati Allāhi wa-jiwārihi,
Then the servant should perform the dawn prayer with a congregation, so as to be under God’s protection and care.
وَفِي الْحَدِيثِ صَلَاةُ الْغَدَاةِ فِي جَمَاعَةٍ أَفْضَلُ مِنْ قِيَامِ لَيْلَةٍ وَصَلَاةُ الْعِشَاءِ الْآخِرَةِ فِي جَمَاعَةٍ أَفْضَلُ مِنْ قِيَامِ نِصْفِ لَيْلَةٍ،
Wa-fī al-ḥadīthi ṣalātu al-ghadāti fī jamāʿatin ʾafḍalu min qiyāmi laylatin wa-ṣalātu al-ʿishāʾi al-ʾākhirati fī jamāʿatin ʾafḍalu min qiyāmi niṣfi laylatin,
A hadith states: “The dawn prayer in congregation is better than standing in prayer for a whole night, and the later evening prayer in congregation is better than standing in prayer for half a night.”
وَلْيَكُنْ قَائِمًا فِي صَلَاتِهِ بِإِلْقَاءِ سَمْعٍ، وَشُهُودِ قَلْبٍ، وَحُضُورِ عَقْلٍ، وَجَمْعِ هَمٍّ، وَصِحَّةِ تَيَقُّظٍ، وَحُسْنِ إِقْبَالٍ، وَتَدَبُّرٍ لِلْكَلَامِ، وَتَرْتِيلٍ وَتَفَهُّمٍ بِالْتِمَاسِ غَرَائِبِ التَّنْزِيلِ.
Wa-l-yakun qāʾiman fī ṣalātihi bi-ʾilqāʾi samʿin, wa-shuhūdi qalbin, wa-ḥuḍūri ʿaqlin, wa-jamʿi hammin, wa-ṣiḥḥati tayaqquẓin, wa-ḥusni ʾiqbālin, wa-tadabburin li-al-kalāmi, wa-tartīlin wa-tafahhumin bi-iltimāsi gharāʾibi al-tanzīli.
While standing in prayer, he should listen closely, let his heart bear witness, keep his mind present and his intention gathered, remain fully awake and attentive, reflect on the words, and recite slowly with understanding, seeking the subtle wonders of revelation.
فَإِذَا سَلَّمَ مِنْ صَلَاتِهِ قَالَ مَا يُسْتَحَبُّ مِنَ الذِّكْرِ.
Fa-ʾidhā sallama min ṣalātihi qāla mā yustaḥabbu mina al-dhikri.
After ending his prayer with the salutation, he should say the recommended remembrances.
الْفَصْلُ الرَّابِعُ فِي ذِكْرِ مَا يُسْتَحَبُّ مِنَ الذِّكْرِ وَقِرَاءَةِ الْآيِ الْمَنْدُوبِ إِلَيْهَا بَعْدَ التَّسْلِيمِ مِنْ صَلَاةِ الصُّبْحِ اسْتَخْرَجْنَاهَا مِنَ الْآثَارِ
Al-faṣlu al-rābiʿu fī dhikri mā yustaḥabbu mina al-dhikri wa-qirāʾati al-ʾāyi al-mandūbi ʾilayhā baʿda al-taslīmi min ṣalāti al-ṣubḥi istakhrajnāhā mina al-ʾāthāri
Chapter 4 Recommended remembrance and recitation after the closing salutation of the dawn prayer, drawn from transmitted reports
اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ، اللَّهُمَّ أَنْتَ السَّلَامُ، وَمِنْكَ السَّلَامُ، وَإِلَيْكَ يَعُودُ السَّلَامُ، فَحَيِّنَا رَبَّنَا بِالسَّلَامِ، وَأَدْخِلْنَا دَارَ السَّلَامِ، تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ.
Allāhumma ṣalli ʿalā Muḥammadin wa-ʾālihi, Allāhumma ʾanta al-salāmu, wa-minka al-salāmu, wa-ʾilayka yaʿūdu al-salāmu, fa-ḥayyinā rabbanā bi-al-salāmi, wa-ʾadkhilnā dāra al-salāmi, tabārakta yā dhā al-jalāli wa-al-ʾikrāmi.
O God, bless Muhammad and his family. O God, You are Peace; peace comes from You and returns to You. Our Lord, greet us with peace and admit us to the Abode of Peace. Blessed are You, Possessor of majesty and honor.
ثُمَّ لْيَقُلْ سُبْحَانَ اللَّهِ الْعَظِيمِ وَيَحْمَدْهُ ثَلَاثًا، ثُمَّ يَسْتَغْفِرِ اللَّهَ ثَلَاثًا،
Thumma l-yaqul subḥāna Allāhi al-ʿaẓīmi wa-yaḥmad-hu thalāthan, thumma yastaghfiri Allāha thalāthan,
Then he should say “Glory be to God the Magnificent” and praise Him three times, and ask God’s forgiveness three times.
ثُمَّ يَقُولُ: اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ،
Thumma yaqūlu: Allāhumma lā māniʿa li-mā ʾaʿṭayta wa-lā muʿṭiya li-mā manaʿta wa-lā yanfaʿu dhā al-jaddi minka al-jaddu,
Then he says: “O God, no one can withhold what You give or give what You withhold; no person’s worldly fortune can avail them against You.”
ثُمَّ لْيَقُلْ وَهُوَ ثَانٍ رِجْلَهُ مِنْ قَبْلِ أَنْ يَتَكَلَّمَ هَٰذِهِ الْكَلِمَاتِ عَشْرَ مَرَّاتٍ:
Thumma l-yaqul wa-huwa thānin rijlahu min qabli ʾan yatakallama hādhihi al-kalimāti ʿashra marrātin:
Before speaking to anyone, while still folding his leg from the prayer posture, he should say these words ten times:
لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ، بِيَدِهِ الْخَيْرُ كُلُّهُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ.
Lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu, yuḥyī wa-yumītu wa-huwa ḥayyun lā yamūtu, bi-yadihi al-khayru kulluhu wa-huwa ʿalā kulli shayʾin qadīrun.
There is no god but God alone, with no partner. To Him belongs dominion, and to Him belongs praise. He gives life and causes death, while He is living and never dies. All good is in His hand, and He has power over everything.
ثُمَّ لْيَقْرَأْ وَهُوَ كَذَٰلِكَ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ عَشْرًا، وَيَقُولُ: أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ،
Thumma l-yaqraʾ wa-huwa ka-dhālika: “qul huwa Allāhu ʾaḥadun” ʿashran, wa-yaqūlu: ʾaʿūdhu bi-Allāhi al-samīʿi al-ʿalīmi mina al-shayṭāni al-rajīmi,
Still in that posture, he should recite “Say: He is God, One” ten times, then say: “I seek refuge in God, the All-Hearing, All-Knowing, from Satan the accursed.”
رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ عَشْرَ مَرَّاتٍ،
Rabbi ʾaʿūdhu bika min hamazāti al-shayāṭīni wa-ʾaʿūdhu bika rabbi ʾan yaḥḍurūni ʿashra marrātin,
He should also say ten times: “My Lord, I seek refuge in You from the incitements of devils, and I seek refuge in You, my Lord, from their coming near me” (Qur’an 23:97–98).
وَلْيَقُلْ: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ﴾ (الصَّافَّاتُ: ١٨٠) إِلَىٰ آخِرِ السُّورَةِ ثَلَاثَ مَرَّاتٍ،
Wa-l-yaqul: “subḥāna rabbika rabbi al-ʿizzati ʿammā yaṣifūna” (al-Ṣāffāt 37:180) ʾilā ʾākhiri al-sūrati thalātha marrātin,
He should recite “Glory to your Lord, the Lord of Might, above what they describe” (Qur’an 37:180) through the end of the sūra, three times.
وَلْيَقُلْ: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ﴾ (الرُّومُ: ١٧) إِلَىٰ آخِرِ الثَّلَاثِ آيَاتٍ ثَلَاثَ مَرَّاتٍ،
Wa-l-yaqul: “fa-subḥāna Allāhi ḥīna tumsūna wa-ḥīna tuṣbiḥūna” (al-Rūm 30:17) ʾilā ʾākhiri al-thalāthi ʾāyātin thalātha marrātin,
He should recite “Glory be to God in the evening and in the morning” (Qur’an 30:17) through the end of the three verses, three times.
ثُمَّ يُسَبِّحُ ثَلَاثًا وَثَلَاثِينَ وَيَحْمَدُ كَذَٰلِكَ، وَيُكَبِّرُ أَرْبَعًا وَثَلَاثِينَ، فَتِلْكَ مِائَةُ مَرَّةٍ.
Thumma yusabbiḥu thalāthan wa-thalāthīna wa-yaḥmadu ka-dhālika, wa-yukabbiru ʾarbaʿan wa-thalāthīna, fa-tilka miʾatu marratin.
He then glorifies God thirty-three times, praises Him the same number of times, and magnifies Him thirty-four times, making one hundred in all.
وَإِنْ أَحَبَّ جَعَلَهَا خَمْسًا وَعِشْرِينَ زَادَ فِيهَا التَّهْلِيلَ، وَإِنْ قَالَ: سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ خَمْسًا وَعِشْرِينَ مَرَّةً اسْتَوْعَبَ ذَٰلِكَ مِائَةَ تَسْبِيحَةٍ وَكَانَ أَيْسَرَ عَلَيْهِ لِأَجْلِ الْمُدَاوَمَةِ.
Wa-ʾin ʾaḥabba jaʿalahā khamsan wa-ʿishrīna zāda fīhā al-tahlīla, wa-ʾin qāla: subḥāna Allāhi wa-al-ḥamdu li-Allāhi wa-lā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru khamsan wa-ʿishrīna marratan istawʿaba dhālika miʾata tasbīḥatin wa-kāna ʾaysara ʿalayhi li-ʾajli al-mudāwamati.
Alternatively, he may say each formula twenty-five times and add the declaration of God’s oneness. If he repeats “Glory be to God; praise belongs to God; there is no god but God; God is greater” twenty-five times, that totals one hundred recitations and may be easier to maintain.
ثُمَّ يَقْرَأُ سُورَةَ الْحَمْدِ وَآيَةَ الْكُرْسِيِّ وَخَاتِمَةَ الْبَقَرَةِ مِنْ قَوْلِهِ: ﴿آمَنَ الرَّسُولُ﴾ (الْبَقَرَةُ: ٢٨٥)، وَ﴿شَهِدَ اللَّهُ﴾ (آلُ عِمْرَانَ: ١٨) الْآيَةَ،
Thumma yaqraʾu sūrata al-ḥamdi wa-ʾāyata al-kursiyyi wa-khātimata al-Baqarati min qawlihi: “ʾāmana al-rasūlu” (al-Baqara 2:285), wa-“shahida Allāhu” (Āl ʿImrān 3:18) al-ʾāyata,
Then he reads Sūrat al-Fātiḥa, the Throne Verse, the close of al-Baqara from “The Messenger believes” (Qur’an 2:285), and the verse beginning “God bears witness” (Qur’an 3:18);
وَ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ (آلُ عِمْرَانَ: ٢٦) الْآيَتَيْنِ ثُمَّ يَقْرَأُ: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (التَّوْبَةُ: ١٢٨) إِلَىٰ آخِرِهَا،
Wa-“quli Allāhumma mālika al-mulki” (Āl ʿImrān 3:26) al-ʾāyatayni thumma yaqraʾu: “laqad jāʾakum rasūlun min ʾanfusikum” (al-Tawba 9:128) ʾilā ʾākhirihā,
and the two verses beginning “Say: O God, Owner of sovereignty” (Qur’an 3:26–27). He then reads “A Messenger has come to you from among yourselves” (Qur’an 9:128) through the end of the sūra;
ثُمَّ يَقْرَأُ: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾ (الْإِسْرَاءُ: ١١١) الْآيَةَ،
Thumma yaqraʾu: “wa-quli al-ḥamdu li-Allāhi alladhī lam yattakhidh waladan” (al-Isrāʾ 17:111) al-ʾāyata,
then the verse beginning “Say: Praise belongs to God, who has not taken a child” (Qur’an 17:111);
ثُمَّ يَقْرَأُ: ﴿لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا﴾ (الْفَتْحُ: ٢٧) إِلَىٰ آخِرِ السُّورَةِ، ثُمَّ يَقْرَأُ خَمْسًا مِنْ أَوَّلِ سُورَةِ الْحَدِيدِ وَثَلَاثًا مِنْ آخِرِ سُورَةِ الْحَشْرِ،
Thumma yaqraʾu: “laqad ṣadaqa Allāhu rasūlahu al-ruʾyā” (al-Fatḥ 48:27) ʾilā ʾākhiri al-sūrati, thumma yaqraʾu khamsan min ʾawwali sūrati al-Ḥadīdi wa-thalāthan min ʾākhiri sūrati al-Ḥashri,
then “God has fulfilled His Messenger’s vision” (Qur’an 48:27) to the sūra’s end, five verses from the beginning of al-Ḥadīd, and three from the end of al-Ḥashr.
ثُمَّ لْيَقُلْ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِكَرَمِ وَجْهِكَ الصَّلَاةَ عَلَىٰ مُحَمَّدٍ وَآلِهِ؛ وَأَسْأَلُكَ الْجَنَّةَ وَأَعُوذُ بِكَ مِنَ النَّارِ سَبْعَ مَرَّاتٍ،
Thumma l-yaqul: Allāhumma ʾinnī ʾasʾaluka bi-karami wajhika al-ṣalāta ʿalā Muḥammadin wa-ʾālihi; wa-ʾasʾaluka al-jannata wa-ʾaʿūdhu bika mina al-nāri sabʿa marrātin,
Then he should say seven times: “O God, by the generosity of Your countenance, I ask You to bless Muhammad and his family; I ask You for the Garden and seek refuge in You from the Fire.”
وَقَالَ قَبِيصَةُ بْنُ مُخَارِقٍ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: عَلِّمْنِي كَلِمَاتٍ يَنْفَعُنِيَ اللَّهُ بِهَا وَأَوْجِزْ فَقَدْ كَبِرَ سِنِّي وَعَجَزْتُ عَنْ أَشْيَاءَ كُنْتُ أَعْمَلُهَا،
Wa-qāla Qabīṣatu bnu Mukhāriqin li-al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: ʿallimnī kalimātin yanfaʿuniya Allāhu bihā wa-ʾawjiz fa-qad kabura sinnī wa-ʿajaztu ʿan ʾashyāʾa kuntu ʾaʿmaluhā,
Qabīṣa ibn Mukhāriq said to the Prophet, God bless him and grant him peace: “Teach me a few words through which God may benefit me. Be brief, for I have grown old and cannot do some things I used to do.”
فَقَالَ: أَمَّا لِدُنْيَاكَ فَإِذَا صَلَّيْتَ الْغَدَاةَ فَقُلْ ثَلَاثَ مَرَّاتٍ: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ وَبِحَمْدِهِ لَا حَوْلَ وَلَا قُوَّةَ [إِلَّا] بِاللَّهِ،
Fa-qāla: ʾammā li-dunyāka fa-ʾidhā ṣallayta al-ghadāta fa-qul thalātha marrātin: subḥāna Allāhi wa-bi-ḥamdihi subḥāna Allāhi al-ʿaẓīmi wa-bi-ḥamdihi lā ḥawla wa-lā quwwata [ʾillā] bi-Allāhi,
He replied: “For your life in this world, after the dawn prayer say three times: ‘Glory and praise be to God; glory and praise be to God the Magnificent; there is no power or strength [except] through God.’”
فَإِنَّكَ إِذَا قُلْتَهُنَّ أَمِنْتَ مِنْ عَمًى وَجُذَامٍ وَبَرَصٍ وَفَالِجٍ،
Fa-ʾinnaka ʾidhā qultahunna ʾaminta min ʿaman wa-judhāmin wa-baraṣin wa-fālijin,
“For if you say them, you will be safe from blindness, leprosy, loss of skin pigment, and paralysis.”
أَمَّا لِآخِرَتِكَ فَقُلْ: اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاهْدِنِي مِنْ عِنْدِكَ وَأَفِضْ عَلَيَّ مِنْ فَضْلِكَ وَانْشُرْ عَلَيَّ مِنْ رَحْمَتِكَ وَأَنْزِلْ عَلَيَّ مِنْ بَرَكَاتِكَ،
ʾAmmā li-ʾākhiratika fa-qul: Allāhumma ṣalli ʿalā Muḥammadin wa-ʾāli Muḥammadin wa-hdinī min ʿindika wa-ʾafiḍ ʿalayya min faḍlika wa-nshur ʿalayya min raḥmatika wa-ʾanzil ʿalayya min barakātika,
“For your life to come, say: O God, bless Muhammad and the family of Muhammad. Grant me guidance from You, pour Your grace upon me, spread Your mercy over me, and send down Your blessings upon me.”
ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَا إِنَّهُ إِذَا وَافَىٰ بِهِنَّ يَوْمَ الْقِيَامَةِ لَمْ يَدَعْهُنَّ فُتِحَ لَهُ أَرْبَعَةُ أَبْوَابٍ مِنَ الْجَنَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ.
Thumma qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallama: ʾamā ʾinnahu ʾidhā wāfā bihinna yawma al-qiyāmati lam yadaʿhunna futiḥa lahu ʾarbaʿatu ʾabwābin mina al-jannati yadkhulu min ʾayyihā shāʾa.
Then the Messenger of God, God bless him and grant him peace, said: “Indeed, if he arrives on the Day of Resurrection with these words, without having abandoned them, four gates of the Garden will be opened for him, and he may enter through whichever he wishes.”
وَإِنْ قَالَ الْمُسَبَّعَاتِ الْعَشْرَ الَّتِي أَهْدَاهَا الْخَضِرُ عَلَيْهِ السَّلَامُ إِلَىٰ إِبْرَاهِيمَ التَّيْمِيِّ وَوَصَّاهُ أَنْ يَقُولَهَا غُدْوَةً وَعَشِيَّةً، وَقَالَ لَهُ الْخَضِرُ: أَعْطَانِيهَا مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،
Wa-ʾin qāla al-musabbaʿāti al-ʿashra allatī ʾahdāhā al-Khaḍiru ʿalayhi al-salāmu ʾilā ʾIbrāhīma al-Taymiyyi wa-waṣṣāhu ʾan yaqūlahā ghudwatan wa-ʿashiyyatan, wa-qāla lahu al-Khaḍiru: ʾaʿṭānīhā Muḥammadun ṣallā Allāhu ʿalayhi wa-sallama,
As for the ten sevenfold devotions, al-Khiḍr, peace be upon him, gave them to Ibrāhīm al-Taymī and instructed him to say them morning and evening. Al-Khiḍr told him, “Muḥammad, God bless him and grant him peace, gave them to me.”
وَذَكَرَ مِنْ فَضْلِهَا وَعِظَمِ شَأْنِهَا مَا يَجِلُّ عَنِ الْوَصْفِ وَإِنَّهُ لَا يُدَاوِمُ عَلَىٰ ذَٰلِكَ إِلَّا عَبْدٌ سَعِيدٌ قَدْ سَبَقَتْ لَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ الْحُسْنَىٰ وَحَذَفْنَا ذِكْرَ فَضَائِلِهَا اخْتِصَارًا،
Wa-dhakara min faḍlihā wa-ʿiẓami shaʾnihā mā yajillu ʿani al-waṣfi wa-ʾinnahu lā yudāwimu ʿalā dhālika ʾillā ʿabdun saʿīdun qad sabaqat lahu mina Allāhi ʿazza wa-jalla al-ḥusnā wa-ḥadhafnā dhikra faḍāʾilihā ikhtiṣāran,
He mentioned merits and a greatness beyond description, saying that only a fortunate servant, for whom the best reward from God, mighty and majestic, has already been decreed, perseveres in them. We have omitted the account of their merits for brevity.
فَإِنْ قَالَ ذَٰلِكَ فَقَدِ اسْتَكْمَلَ الْفَضْلَ وَالْمُدَاوَمَةُ عَلَيْهِنَّ تَجْمَعُ لَهُ جَمِيعَ مَا فَرَّقْنَاهُ مِنَ الْأَدْعِيَةِ،
Fa-ʾin qāla dhālika fa-qadi istakmala al-faḍla wa-al-mudāwamatu ʿalayhinna tajmaʿu lahu jamīʿa mā farraqnāhu mina al-ʾadʿiyati,
If he says them, he has attained the full merit. Persevering in them brings together for him all the supplications we have set out separately.
رَوَىٰ ذَٰلِكَ سَعِيدُ بْنُ سَعِيدٍ عَنْ أَبِي طَيْبَةَ عَنْ كُرْزِ بْنِ وَبَرَةَ قَالَ: وَكَانَ مِنَ الْأَبْدَالِ، قَالَ: أَتَانِي أَخٌ لِي مِنَ الشَّامِ فَأَهْدَىٰ لِي هَدِيَّةً،
Rawā dhālika Saʿīdu bnu Saʿīdin ʿan ʾAbī Ṭaybata ʿan Kurzi bni Wabarata qāla: wa-kāna mina al-ʾabdāli, qāla: ʾatānī ʾakhun lī mina al-Shāmi fa-ʾahdā lī hadiyyatan,
Saʿīd ibn Saʿīd related this from Abū Ṭayba, from Kurz ibn Wabara, who was one of the abdāl. Kurz said: “A brother of mine came from Syria and brought me a gift.”
وَقَالَ: يَا كُرْزُ اقْبَلْ مِنِّي هَٰذِهِ الْهَدِيَّةَ فَإِنَّهَا نِعْمَ الْهَدِيَّةُ، فَقُلْتُ: يَا أَخِي مَنْ أَهْدَىٰ لَكَ هَٰذِهِ الْهَدِيَّةَ؟ قَالَ: أَعْطَانِيهَا إِبْرَاهِيمُ التَّيْمِيُّ،
Wa-qāla: yā Kurzu iqbal minnī hādhihi al-hadiyyata fa-ʾinnahā niʿma al-hadiyyatu, fa-qultu: yā ʾakhī man ʾahdā laka hādhihi al-hadiyyata? Qāla: ʾaʿṭānīhā ʾIbrāhīmu al-Taymiyyu,
He said, “Kurz, accept this gift from me; it is a fine gift.” I asked, “Brother, who gave it to you?” He replied, “Ibrāhīm al-Taymī gave it to me.”
قُلْتُ: أَفَلَمْ تَسْأَلْ إِبْرَاهِيمَ مَنْ أَعْطَاهُ؟ قَالَ: بَلَىٰ، قَالَ: كُنْتُ جَالِسًا فِي فِنَاءِ الْكَعْبَةِ، وَأَنَا فِي التَّهْلِيلِ وَالتَّسْبِيحِ وَالتَّحْمِيدِ فَجَاءَنِي رَجُلٌ فَسَلَّمَ عَلَيَّ وَجَلَسَ عَنْ يَمِينِي،
Qultu: ʾa-fa-lam tasʾal ʾIbrāhīma man ʾaʿṭāhu? Qāla: balā, qāla: kuntu jālisan fī fināʾi al-Kaʿbati, wa-ʾanā fī al-tahlīli wa-al-tasbīḥi wa-al-taḥmīdi fa-jāʾanī rajulun fa-sallama ʿalayya wa-jalasa ʿan yamīnī,
I asked, “Did you not ask Ibrāhīm who had given it to him?” He said, “Yes. Ibrāhīm told me: I was sitting in the courtyard of the Kaʿba, affirming God’s oneness, glorifying and praising Him. A man came, greeted me, and sat on my right.”
فَلَمْ أَرَ فِي زَمَانِي أَحْسَنَ مِنْهُ وَجْهًا وَلَا أَحْسَنَ مِنْهُ ثِيَابًا وَلَا أَشَدَّ بَيَاضًا وَلَا أَطْيَبَ رِيحًا، فَقُلْتُ: يَا عَبْدَ اللَّهِ مَنْ أَنْتَ وَمِنْ أَيْنَ جِئْتَ؟ فَقَالَ: أَنَا الْخَضِرُ،
Fa-lam ʾara fī zamānī ʾaḥsana minhu wajhan wa-lā ʾaḥsana minhu thiyāban wa-lā ʾashadda bayāḍan wa-lā ʾaṭyaba rīḥan, fa-qultu: yā ʿabda Allāhi man ʾanta wa-min ʾayna jiʾta? Fa-qāla: ʾanā al-Khaḍiru,
“I had never in my life seen anyone with a more beautiful face, finer clothes, a more striking whiteness, or a lovelier fragrance. I asked, ‘Servant of God, who are you and where have you come from?’ He replied, ‘I am al-Khiḍr.’”
فَقُلْتُ: فِي أَيِّ شَيْءٍ جِئْتَنِي؟ قَالَ: جِئْتُكَ لِلسَّلَامِ عَلَيْكَ، وَحُبًّا لَكَ فِي اللَّهِ عَزَّ وَجَلَّ، وَعِنْدِي هَدِيَّةٌ أُرِيدُ أَنْ أُهْدِيَهَا إِلَيْكَ، فَقُلْتُ: مَا هِيَ؟
Fa-qultu: fī ʾayyi shayʾin jiʾtanī? Qāla: jiʾtuka li-al-salāmi ʿalayka, wa-ḥubban laka fī Allāhi ʿazza wa-jalla, wa-ʿindī hadiyyatun ʾurīdu ʾan ʾuhdiyahā ʾilayka, fa-qultu: mā hiya?
“I asked, ‘Why have you come to me?’ He said, ‘To greet you, out of love for you in God, mighty and majestic. I have a gift I wish to give you.’ I asked, ‘What is it?’”
قَالَ: هِيَ أَنْ تَقْرَأَ قَبْلَ طُلُوعِ الشَّمْسِ وَتَبْسُطَ عَلَى الْأَرْضِ، وَقَبْلَ أَنْ تَغْرُبَ سُورَةَ الْحَمْدِ سَبْعَ مَرَّاتٍ،
Qāla: hiya ʾan taqraʾa qabla ṭulūʿi al-shamsi wa-tabsuṭa ʿalā al-ʾarḍi, wa-qabla ʾan taghruba sūrata al-ḥamdi sabʿa marrātin,
“It is to recite Sūrat al-Fātiḥa seven times before the sun rises and spreads its light over the earth, and before it sets.”
وَقُلْ أَعُوذُ بِرَبِّ النَّاسِ سَبْعَ مَرَّاتٍ، وَقُلْ أَعُوذُ بِرَبِّ الْفَلَقِ سَبْعَ مَرَّاتٍ، وَقُلْ هُوَ اللَّهُ أَحَدٌ سَبْعَ مَرَّاتٍ، وَقُلْ أَيُّهَا الْكَافِرُونَ سَبْعَ مَرَّاتٍ، وَآيَةَ الْكُرْسِيِّ سَبْعَ مَرَّاتٍ،
Wa-qul ʾaʿūdhu bi-rabbi al-nāsi sabʿa marrātin, wa-qul ʾaʿūdhu bi-rabbi al-falaqi sabʿa marrātin, wa-qul huwa Allāhu ʾaḥadun sabʿa marrātin, wa-qul ʾayyuhā al-kāfirūna sabʿa marrātin, wa-ʾāyata al-kursiyyi sabʿa marrātin,
“And ‘Say: I seek refuge in the Lord of humankind’ seven times; ‘Say: I seek refuge in the Lord of daybreak’ seven times; ‘Say: He is God, One’ seven times; ‘Say: O unbelievers’ seven times; and the Throne Verse seven times.”
وَتَقُولُ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا [إِلَهَ] إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ سَبْعَ مَرَّاتٍ وَتُصَلِّي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَبْعَ مَرَّاتٍ،
Wa-taqūlu subḥāna Allāhi wa-al-ḥamdu li-Allāhi wa-lā [ʾilāha] ʾillā Allāhu wa-Allāhu ʾakbaru sabʿa marrātin wa-tuṣallī ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama sabʿa marrātin,
“Say ‘Glory be to God; praise belongs to God; there is no [god] but God; God is greater’ seven times, and ask blessings upon the Prophet, God bless him and grant him peace, seven times.”
وَتَسْتَغْفِرُ لِنَفْسِكَ وَلِوَالِدَيْكَ وَمَا تَوَالَدَا وَلِأَهْلِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ الْأَحْيَاءِ مِنْهُمْ وَالْأَمْوَاتِ سَبْعَ مَرَّاتٍ،
Wa-tastaghfiru li-nafsika wa-li-wālidayka wa-mā tawāladā wa-li-ʾahlika wa-li-al-muʾminīna wa-al-muʾmināti al-ʾaḥyāʾi minhum wa-al-ʾamwāti sabʿa marrātin,
“Ask forgiveness seven times for yourself, your parents and their descendants, your family, and believing men and women, living and dead.”
وَتَقُولُ اللَّهُمَّ يَا رَبِّ افْعَلْ بِي وَبِهِمْ عَاجِلًا وَآجِلًا فِي الدِّينِ وَالدُّنْيَا وَالْآخِرَةِ مَا أَنْتَ لَهُ أَهْلٌ وَلَا تَفْعَلْ بِنَا يَا مَوْلَايَ مَا نَحْنُ لَهُ أَهْلٌ، إِنَّكَ غَفُورٌ حَلِيمٌ، جَوَادٌ كَرِيمٌ رَؤُوفٌ، رَحِيمٌ سَبْعَ مَرَّاتٍ،
Wa-taqūlu Allāhumma yā rabbi ifʿal bī wa-bihim ʿājilan wa-ʾājilan fī al-dīni wa-al-dunyā wa-al-ʾākhirati mā ʾanta lahu ʾahlun wa-lā tafʿal binā yā mawlāya mā naḥnu lahu ʾahlun, ʾinnaka ghafūrun ḥalīmun, jawādun karīmun raʾūfun, raḥīmun sabʿa marrātin,
“Say seven times: O God, my Lord, do for me and them, now and later, in faith, this world and the next, what befits You. My Master, do not deal with us as our conduct deserves. You are forgiving and forbearing, generous and kind, tender and merciful.”
وَانْظُرْ أَنْ لَا تَدَعَ ذَٰلِكَ غُدْوَةً وَعَشِيَّةً، فَقُلْتُ: أُحِبُّ أَنْ تُخْبِرَنِي مَنْ أَعْطَاكَ هَٰذِهِ الْعَطِيَّةَ، فَقَالَ: أَعْطَانِيهَا مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،
Wa-nẓur ʾan lā tadaʿa dhālika ghudwatan wa-ʿashiyyatan, fa-qultu: ʾuḥibbu ʾan tukhbiranī man ʾaʿṭāka hādhihi al-ʿaṭiyyata, fa-qāla: ʾaʿṭānīhā Muḥammadun ṣallā Allāhu ʿalayhi wa-sallama,
“Be sure not to leave this morning or evening.” I asked him, “Tell me who gave you this gift.” He replied, “Muhammad, God bless him and grant him peace, gave it to me.”
فَقُلْتُ: أَخْبِرْنِي بِثَوَابِ ذَٰلِكَ، فَقَالَ لِي: إِذَا لَقِيتَ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاسْأَلْهُ عَنْ ثَوَابِهِ فَإِنَّهُ سَيُخْبِرُكَ،
Fa-qultu: ʾakhbirnī bi-thawābi dhālika, fa-qāla lī: ʾidhā laqīta Muḥammadan ṣallā Allāhu ʿalayhi wa-sallama fa-sʾalhu ʿan thawābihi fa-ʾinnahu sa-yukhbiruka,
“I asked about its reward. He told me, ‘When you meet Muhammad, God bless him and grant him peace, ask him about its reward; he will tell you.’”
فَذَكَرَ إِبْرَاهِيمُ التَّيْمِيُّ رَحِمَهُ اللَّهُ أَنَّهُ رَأَىٰ ذَاتَ لَيْلَةٍ فِي مَنَامِهِ أَنَّ الْمَلَائِكَةَ جَاءَتْهُ فَاحْتَمَلَتْهُ حَتَّىٰ أَدْخَلُوهُ الْجَنَّةَ فَرَأَىٰ مَا فِيهَا، وَوَصَفَ وَصْفًا عَظِيمًا مِمَّا رَأَىٰ فِي صِفَةِ الْجَنَّةِ،
Fa-dhakara ʾIbrāhīmu al-Taymiyyu raḥimahu Allāhu ʾannahu raʾā dhāta laylatin fī manāmihi ʾanna al-malāʾikata jāʾathu fa-ḥtamalat-hu ḥattā ʾadkhalūhu al-jannata fa-raʾā mā fīhā, wa-waṣafa waṣfan ʿaẓīman mimmā raʾā fī ṣifati al-jannati,
Ibrāhīm al-Taymī, may God have mercy on him, related that one night he dreamed that angels came to him and carried him until they brought him into the Garden. He saw what was there and gave a magnificent description of the Garden as he had seen it.
قَالَ: فَسَأَلْتُ الْمَلَائِكَةَ فَقُلْتُ: لِمَنْ هَٰذَا كُلُّهُ؟ فَقَالُوا: لِلَّذِي عَمِلَ مِثْلَ عَمَلِكَ وَذَكَرَ أَنَّهُ أَكَلَ مِنْ ثَمَرِهَا وَسَقَوْهُ مِنْ شَرَابِهَا،
Qāla: fa-saʾaltu al-malāʾikata fa-qultu: li-man hādhā kulluhu? Fa-qālū: li-alladhī ʿamila mithla ʿamalika wa-dhakara ʾannahu ʾakala min thamarihā wa-saqawhu min sharābihā,
He said: “I asked the angels, ‘For whom is all this?’ They replied, ‘For one who has done what you have done.’” He said he ate its fruit and was given its drink.
فَأَتَانِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَعَهُ سَبْعُونَ نَبِيًّا وَسَبْعُونَ صَفًّا مِنَ الْمَلَائِكَةِ، كُلُّ صَفٍّ مِثْلُ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ فَسَلَّمَ عَلَيَّ وَأَخَذَ بِيَدِي،
Fa-ʾatānī al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama wa-maʿahu sabʿūna nabiyyan wa-sabʿūna ṣaffan mina al-malāʾikati, kullu ṣaffin mithlu mā bayna al-mashriqi wa-al-maghribi fa-sallama ʿalayya wa-ʾakhadha bi-yadī,
“Then the Prophet, God bless him and grant him peace, came to me with seventy prophets and seventy ranks of angels. Each rank stretched as far as the distance between east and west. He greeted me and took my hand.”
فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّ الْخَضِرَ أَخْبَرَنِي أَنَّهُ سَمِعَ مِنْكَ هَٰذَا الْحَدِيثَ، فَقَالَ: صَدَقَ الْخَضِرُ وَكُلُّ مَا يَحْكِيهِ فَهُوَ حَقٌّ وَهُوَ عَالِمُ أَهْلِ الْأَرْضِ وَهُوَ رَئِيسُ الْأَبْدَالِ وَهُوَ مِنْ جُنُودِ اللَّهِ عَزَّ وَجَلَّ فِي الْأَرْضِ،
Fa-qultu: yā rasūla Allāhi ʾinna al-Khaḍira ʾakhbaranī ʾannahu samiʿa minka hādhā al-ḥadītha, fa-qāla: ṣadaqa al-Khaḍiru wa-kullu mā yaḥkīhi fa-huwa ḥaqqun wa-huwa ʿālimu ʾahli al-ʾarḍi wa-huwa raʾīsu al-ʾabdāli wa-huwa min junūdi Allāhi ʿazza wa-jalla fī al-ʾarḍi,
“I said, ‘Messenger of God, al-Khiḍr told me he heard this report from you.’ He replied: ‘Al-Khiḍr spoke truly. All he relates is true. He is the scholar among the people of the earth, the leader of the abdāl, and one of the soldiers of God, mighty and majestic, on earth.’”
فَقُلْتُ: يَا رَسُولَ اللَّهِ فَمَنْ فَعَلَ هَٰذَا وَلَمْ يَرَ مِثْلَ الَّذِي رَأَيْتُ فِي مَنَامِي، هَلْ يُعْطَىٰ مِمَّا أُعْطِيتُهُ؟
Fa-qultu: yā rasūla Allāhi fa-man faʿala hādhā wa-lam yara mithla alladhī raʾaytu fī manāmī, hal yuʿṭā mimmā ʾuʿṭītuhu?
“I asked, ‘Messenger of God, if someone does this but does not see what I saw in my dream, will that person receive any of what I received?’”
قَالَ: وَالَّذِي بَعَثَنِي بِالْحَقِّ إِنَّهُ لَيُعْطَى الْعَامِلُ بِهَٰذَا وَإِنْ لَمْ يَرَنِي وَلَمْ يَرَ الْجَنَّةَ إِنَّهُ لَيُغْفَرُ لَهُ جَمِيعُ الْكَبَائِرِ الَّتِي عَمِلَهَا وَيَرْفَعُ اللَّهُ عَزَّ وَجَلَّ عَنْهُ غَضَبَهُ وَمَقْتَهُ وَيُؤْمَرُ صَاحِبُ الشِّمَالِ أَنْ لَا يَكْتُبَ عَلَيْهِ شَيْئًا مِنَ السَّيِّئَاتِ إِلَىٰ سَنَةٍ،
Qāla: wa-alladhī baʿathanī bi-al-ḥaqqi ʾinnahu la-yuʿṭā al-ʿāmilu bi-hādhā wa-ʾin lam yaranī wa-lam yara al-jannata ʾinnahu la-yughfaru lahu jamīʿu al-kabāʾiri allatī ʿamilahā wa-yarfaʿu Allāhu ʿazza wa-jalla ʿanhu ghaḍabahu wa-maqtahu wa-yuʾmaru ṣāḥibu al-shimāli ʾan lā yaktuba ʿalayhi shayʾan mina al-sayyiʾāti ʾilā sanatin,
“He replied: ‘By the One who sent me with truth, someone who performs this will be granted the reward even without seeing me or the Garden. All grave sins committed by that person will be forgiven; God, mighty and majestic, will lift His anger and displeasure, and the recorder on the left will be told to write no misdeed against the person for a year.’”
وَالَّذِي بَعَثَنِي بِالْحَقِّ نَبِيًّا مَا يَعْمَلُ بِهَٰذَا إِلَّا مَنْ خَلَقَهُ اللَّهُ تَعَالَىٰ سَعِيدًا وَلَا يَتْرُكُهُ إِلَّا مَنْ خَلَقَهُ شَقِيًّا،
Wa-alladhī baʿathanī bi-al-ḥaqqi nabiyyan mā yaʿmalu bi-hādhā ʾillā man khalaqahu Allāhu taʿālā saʿīdan wa-lā yatrukuhu ʾillā man khalaqahu shaqiyyan,
“By the One who sent me as a prophet with truth, no one practices this except one whom God Most High has created fortunate, and no one abandons it except one whom He has created wretched.”
وَقَدْ كَانَ إِبْرَاهِيمُ التَّيْمِيُّ رَحِمَهُ اللَّهُ مَكَثَ أَرْبَعَةَ أَشْهُرٍ لَمْ يَطْعَمْ طَعَامًا وَلَمْ يَشْرَبْ شَرَابًا فَلَعَلَّهُ بَعْدَ الرُّؤْيَا وَاللَّهُ تَعَالَىٰ أَعْلَمُ ذَكَرَهُ الْأَعْمَشُ عَنْهُ،
Wa-qad kāna ʾIbrāhīmu al-Taymiyyu raḥimahu Allāhu makatha arbaʿata ʾashhurin lam yaṭʿam ṭaʿāman wa-lam yashrab sharāban fa-laʿallahu baʿda al-ruʾyā wa-Allāhu taʿālā ʾaʿlamu dhakarahu al-Aʿmashu ʿanhu,
Ibrāhīm al-Taymī, may God have mercy on him, remained for four months without eating food or drinking anything. Perhaps this was after the vision; God Most High knows best. Al-Aʿmash reported this about him.
فَهَٰذَا مِنْ جُمَلِ مَا أَتَىٰ مِمَّا يُسْتَحَبُّ أَنْ يُقْرَأَ وَيُقَالَ بَعْدَ صَلَاةِ الْغَدَاةِ، وَلِذَٰلِكَ فَضَائِلُ جَمَّةٌ وَرَدَتْ بِهَا الْأَخْبَارُ حَذَفْنَا ذِكْرَهَا لِلِاخْتِصَارِ.
Fa-hādhā min jumali mā atā mimmā yustaḥabbu ʾan yuqraʾa wa-yuqāla baʿda ṣalāti al-ghadāti, wa-li-dhālika faḍāʾilu jammatun waradat bihā al-ʾakhbāru ḥadhafnā dhikrahā li-al-ikhtiṣāri.
This is a selection of what has come down concerning the readings and sayings recommended after the dawn prayer. Reports tell of many merits attached to them; we have omitted their mention for brevity.
الْفَصْلُ الْخَامِسُ فِي ذِكْرِ الْأَدْعِيَةِ الْمُخْتَارَةِ بَعْدَ صَلَاةِ الصُّبْحِ الْجَامِعَةِ الْمُخْتَصَرَةِ الْمَأْثُورَةِ فِي الْأَخْبَارِ الْمُتَفَرِّقَةِ
al-faṣlu al-khāmisu fī dhikri al-ʾadʿiyati al-mukhtārati baʿda ṣalāti al-ṣubḥi al-jāmiʿati al-mukhtaṣarati al-maʾthūrati fī al-ʾakhbāri al-mutafarriqati
Chapter 5 Selected concise and comprehensive supplications after the dawn prayer, transmitted in various reports
رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا افْتَتَحَ دُعَاءً افْتَتَحَهُ بِقَوْلِهِ: سُبْحَانَ رَبِّيَ الْعَلِيِّ الْأَعْلَى الْوَهَّابِ،
ruwiya ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā iftataḥa duʿāʾan iftataḥahu biqawlihi: subḥāna rabbiya al-ʿaliyyi al-ʾaʿlā al-wahhābi,
It is related that whenever the Prophet, God bless him and grant him peace, began a supplication, he opened with: “Glory to my Lord, the Exalted, the Most High, the Giver.”
وَأَنَّهُ كَانَ يَقُولُ: لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ، بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،
wa-ʾannahu kāna yaqūlu: lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku walahu al-ḥamdu, yuḥyī wayumītu wahuwa ḥayyun lā yamūtu, biyadihi al-khayru wahuwa ʿalā kulli shayʾin qadīrun,
He also used to say: “There is no god but God alone, without partner. To Him belongs dominion, and to Him belongs praise. He gives life and causes death, while He is living and never dies. Good rests in His hand, and He has power over all things.”
لَا إِلَٰهَ إِلَّا اللَّهُ أَهْلَ النِّعْمَةِ وَالْفَضْلِ وَالثَّنَاءِ الْحَسَنِ، لَا إِلَٰهَ إِلَّا اللَّهُ وَلَا نَعْبُدُ إِلَّا إِيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ.
lā ʾilāha ʾillā Allāhu ʾahla al-niʿmati wa-al-faḍli wa-al-thanāʾi al-ḥasani, lā ʾilāha ʾillā Allāhu walā naʿbudu ʾillā ʾiyyāhu mukhliṣīna lahu al-dīna walaw kariha al-kāfirūna.
“There is no god but God, worthy of grace, bounty, and beautiful praise. There is no god but God; we worship only Him, sincerely devoting our faith to Him, even if the unbelievers dislike it.”
وَرَوَيْنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: عَلَيْكِ بِالْجَوَامِعِ الْكَوَامِلِ، قُولِي:
warawaynā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla liʿāʾishata raḍiya Allāhu ʿanhā: ʿalayki bi-al-jawāmiʿi al-kawāmili, qūlī:
We have also related that the Messenger of God, God bless him and grant him peace, said to ʿĀʾisha, may God be pleased with her: “Hold fast to the comprehensive, complete prayers. Say:”
اللَّهُمَّ إِنِّي أَسْأَلُكَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَآلِهِ، وَأَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ عَاجِلِهِ وَآجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ، وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ،
Allāhumma ʾinnī ʾasʾaluka al-ṣalāta ʿalā Muḥammadin wa-ʾālihi, wa-ʾasʾaluka mina al-khayri kullihi ʿājilihi wa-ʾājilihi mā ʿalimtu minhu wamā lam ʾaʿlam, wa-ʾaʿūdhu bika mina al-sharri kullihi ʿājilihi wa-ʾājilihi mā ʿalimtu minhu wamā lam ʾaʿlam,
“O God, I ask You to bless Muhammad and his family. I ask You for every good, immediate and future, whether I know of it or not; and I seek refuge in You from every evil, immediate and future, whether I know of it or not.”
وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ وَعَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ وَعَمَلٍ،
wa-ʾasʾaluka al-jannata wamā qarraba ʾilayhā min qawlin waʿamalin, wa-ʾaʿūdhu bika mina al-nāri wamā qarraba ʾilayhā min qawlin waʿamalin,
“I ask You for the Garden and whatever words and deeds draw one near it. I seek refuge in You from the Fire and whatever words and deeds draw one near it.”
وَأَسْأَلُكَ مِنَ الْخَيْرِ مَا سَأَلَكَ بِهِ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَسْتَعِيذُكَ مِمَّا اسْتَعَاذَكَ مِنْهُ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَسْأَلُكَ مَا قَضَيْتَ لِي مِنْ أَمْرٍ أَنْ تَجْعَلَ عَاقِبَتَهُ رُشْدًا بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.
wa-ʾasʾaluka mina al-khayri mā saʾalaka bihi ʿabduka warasūluka Muḥammadun ṣallā Allāhu ʿalayhi wasallama, wa-ʾastaʿīdhuka mimmā istaʿādhaka minhu ʿabduka warasūluka Muḥammadun ṣallā Allāhu ʿalayhi wasallama, wa-ʾasʾaluka mā qaḍayta lī min ʾamrin ʾan tajʿala ʿāqibatahu rushdan biraḥmatika yā ʾarḥama al-rāḥimīna.
“I ask You for the good that Your servant and messenger Muḥammad, God bless him and grant him peace, asked of You. I seek Your protection from what Your servant and messenger Muḥammad, God bless him and grant him peace, sought Your protection from. Whatever matter You have decreed for me, I ask You to make its outcome right, through Your mercy, O most merciful of the merciful.”
وَعَنْ أَنَسِ بْنِ مَالِكٍ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَا فَاطِمَةُ، مَا يَمْنَعُكِ أَنْ تَسْمَعِي مَا أُوصِيكِ بِهِ؟ أَنْ تَقُولِي: يَا حَيُّ يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ فَأَغِثْنِي، وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ.
waʿan ʾanasi bni mālikin qāla, qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: yā Fāṭimatu, mā yamnaʿuki ʾan tasmaʿī mā ʾūṣīki bihi? ʾan taqūlī: yā ḥayyu yā qayyūmu, biraḥmatika ʾastaghīthu fa-ʾaghithnī, walā takilnī ʾilā nafsī ṭarfata ʿaynin, wa-ʾaṣliḥ lī shaʾnī kullahu.
Anas ibn Mālik said that the Messenger of God, God bless him and grant him peace, said: “Fāṭima, what prevents you from listening to my counsel? Say: ‘O Ever-Living, O Sustainer, through Your mercy I seek help, so help me. Do not leave me to myself even for a blink of an eye, and set all my affairs right.’”
وَعَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَبَا بَكْرٍ الصِّدِّيقَ رَضِيَ اللَّهُ عَنْهُ هَٰذَا الدُّعَاءَ، فَقَالَ: قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمُحَمَّدٍ نَبِيِّكَ وَإِبْرَاهِيمَ خَلِيلِكَ وَمُوسَى نَجِيِّكَ وَكَلِيمِكَ وَعِيسَى رُوحِكَ وَكَلِمَتِكَ،
waʿallama rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾabā bakrin al-ṣiddīqa raḍiya Allāhu ʿanhu hādhā al-duʿāʾa, faqāla: quli Allāhumma ʾinnī ʾasʾaluka bimuḥammadin nabiyyika wa-ʾIbrāhīma khalīlika wamūsā najiyyika wakalīmika waʿīsā rūḥika wakalimatika,
The Messenger of God, God bless him and grant him peace, taught Abū Bakr al-Ṣiddīq, may God be pleased with him, this supplication, saying: “Say: ‘O God, I ask You by Muḥammad Your prophet, Abraham Your intimate friend, Moses Your confidant and the one You addressed, and Jesus Your spirit and Your word.’”
وَبِكَلَامِ مُوسَى وَإِنْجِيلِ عِيسَى وَزَبُورِ دَاوُدَ وَفُرْقَانِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكُلِّ وَحْيٍ أَوْحَيْتَهُ أَوْ قَضَاءٍ قَضَيْتَهُ أَوْ سَائِلٍ أَعْطَيْتَهُ أَوْ غَنِيٍّ أَقْنَيْتَهُ أَوْ فَقِيرٍ أَغْنَيْتَهُ أَوْ ضَالٍّ هَدَيْتَهُ،
wabikalāmi Mūsā wa-ʾinjīli ʿĪsā wazabūri dāwuda wafurqāni Muḥammadin ṣallā Allāhu ʿalayhi wasallama, wakulli waḥyin ʾawḥaytahu ʾaw qaḍāʾin qaḍaytahu ʾaw sāʾilin ʾaʿṭaytahu ʾaw ghaniyyin ʾaqnaytahu ʾaw faqīrin ʾaghnaytahu ʾaw ḍāllin hadaytahu,
“And by the words given to Moses, the Gospel of Jesus, the Psalms of David, and the Criterion given to Muḥammad, God bless him and grant him peace; and by every revelation You have revealed, every decree You have decreed, every petitioner You have given to, every wealthy person You have endowed, every poor person You have enriched, and every straying person You have guided.”
وَأَسْأَلُكَ بِاسْمِكَ الَّذِي أَنْزَلْتَهُ عَلَى مُوسَى، وَأَسْأَلُكَ بِاسْمِكَ الَّذِي ثَبَتَ بِهِ أَرْزَاقُ الْعِبَادِ، وَأَسْأَلُكَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى الْأَرْضِ فَاسْتَقَرَّتْ، وَأَسْأَلُكَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى السَّمَٰوَاتِ فَاسْتَقَلَّتْ،
wa-ʾasʾaluka bi-smika alladhī ʾanzaltahu ʿalā Mūsā, wa-ʾasʾaluka bi-smika alladhī thabata bihi ʾarzāqu al-ʿibādi, wa-ʾasʾaluka bi-smika alladhī waḍaʿtahu ʿalā al-ʾarḍi fa-staqarrat, wa-ʾasʾaluka bi-smika alladhī waḍaʿtahu ʿalā al-samāwāti fa-staqallat,
“I ask You by Your name that You revealed to Moses. I ask You by Your name through which the provisions of Your servants are established. I ask You by Your name that You placed upon the earth so that it became firm. I ask You by Your name that You placed upon the heavens so that they rose.”
وَأَسْأَلُكَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى الْجِبَالِ فَأَرْسَتْ، وَأَسْأَلُكَ بِاسْمِكَ الَّذِي اسْتَقَلَّ بِهِ عَرْشُكَ، وَأَسْأَلُكَ بِاسْمِكَ الطُّهْرِ الطَّاهِرِ الْأَحَدِ الصَّمَدِ الْوِتْرِ الْمُنَزَّلِ فِي كِتَابِكَ مِنْ لَدُنْكَ مِنَ النُّورِ الْمُبِينِ،
wa-ʾasʾaluka bi-smika alladhī waḍaʿtahu ʿalā al-jibāli fa-ʾarsat, wa-ʾasʾaluka bi-smika alladhī istaqalla bihi ʿarshuka, wa-ʾasʾaluka bi-smika al-ṭuhri al-ṭāhiri al-ʾaḥadi al-ṣamadi al-witri al-munazzali fī kitābika min ladunka mina al-nūri al-mubīni,
“I ask You by Your name that You placed upon the mountains so that they became firmly anchored. I ask You by Your name through which Your Throne is upheld. I ask You by Your pure and spotless name, the One, the Self-Sufficient, the Single, sent down in Your Book from You, from the clear light.”
وَأَسْأَلُكَ بِاسْمِكَ الَّذِي وَضَعْتَهُ عَلَى النَّهَارِ فَاسْتَنَارَ وَعَلَى اللَّيْلِ فَأَظْلَمَ، وَبِعَظَمَتِكَ وَكِبْرِيَائِكَ وَبِنُورِ وَجْهِكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ نَبِيِّكَ وَعَلَى آلِهِ، وَأَنْ تَرْزُقَنِيَ الْقُرْآنَ وَ[الْعِلْمَ] وَتَخْلِطَهُ بِلَحْمِي وَدَمِي وَسَمْعِي وَبَصَرِي وَتَسْتَعْمِلَ بِهِ جَسَدِي بِحَوْلِكَ وَقُوَّتِكَ، فَإِنَّهُ لَا حَوْلَ لِي وَلَا قُوَّةَ إِلَّا بِكَ يَا أَرْحَمَ الرَّاحِمِينَ.
wa-ʾasʾaluka bi-smika alladhī waḍaʿtahu ʿalā al-nahāri fa-stanāra waʿalā al-layli fa-ʾaẓlama, wabiʿaẓamatika wakibriyāʾika wabinūri wajhika ʾan tuṣalliya ʿalā Muḥammadin nabiyyika waʿalā ʾālihi, wa-ʾan tarzuqaniya al-qurʾāna wa[al-ʿilma] watakhliṭahu bilaḥmī wadamī wasamʿī wabaṣarī watastaʿmila bihi jasadī biḥawlika waquwwatika, fa-ʾinnahu lā ḥawla lī walā quwwata ʾillā bika yā ʾarḥama al-rāḥimīna.
“I ask You by Your name that You placed upon day so that it shone, and upon night so that it grew dark; and by Your greatness, Your majesty, and the light of Your face, to bless Muḥammad Your prophet and his family. Grant me the Qur’an and [knowledge], mingle it with my flesh, my blood, my hearing, and my sight, and put my body to work through it, by Your power and strength. For I have no power or strength except through You, O most merciful of the merciful.”
وَرَوَيْنَا عَنِ ابْنِ عُمَرَ أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَلَّمَهُ هَٰذَا الدُّعَاءَ: يَا نُورَ السَّمَٰوَاتِ وَالْأَرْضِ، يَا جَمَالَ السَّمَٰوَاتِ وَالْأَرْضِ، يَا عِمَادَ السَّمَٰوَاتِ وَالْأَرْضِ، يَا بَدِيعَ السَّمَٰوَاتِ وَالْأَرْضِ،
warawaynā ʿani ibni ʿumara ʾanna jibrīla ʿalayhi al-salāmu ʾatā al-nabiyya ṣallā Allāhu ʿalayhi wasallama faʿallamahu hādhā al-duʿāʾa: yā nūra al-samāwāti wa-al-ʾarḍi, yā jamāla al-samāwāti wa-al-ʾarḍi, yā ʿimāda al-samāwāti wa-al-ʾarḍi, yā badīʿa al-samāwāti wa-al-ʾarḍi,
We have transmitted from Ibn ʿUmar that Gabriel, peace be upon him, came to the Prophet, God bless him and grant him peace, and taught him this supplication: “O Light of the heavens and earth, O Beauty of the heavens and earth, O Support of the heavens and earth, O Originator of the heavens and earth.”
يَا ذَا الْجَلَالِ وَالْإِكْرَامِ، يَا صَرِيخَ الْمُسْتَصْرِخِينَ، يَا غَوْثَ الْمُسْتَغِيثِينَ، يَا مُنْتَهَى رَغْبَةِ الرَّاغِبِينَ، وَالْمُفَرِّجَ عَنِ الْمَكْرُوبِينَ، وَالْمُرَوِّحَ عَنِ الْمَغْمُومِينَ، وَمُجِيبَ دَعْوَةِ الْمُضْطَرِّينَ، وَكَاشِفَ السُّوءِ، وَأَرْحَمَ الرَّاحِمِينَ، وَإِلَٰهَ الْعَالَمِينَ، مَنْزُولٌ بِكَ كُلُّ حَاجَةٍ يَا أَكْرَمَ الْأَكْرَمِينَ وَيَا أَرْحَمَ الرَّاحِمِينَ.
yā dhā al-jalāli wa-al-ʾikrāmi, yā ṣarīkha al-mustaṣrikhīna, yā ghawtha al-mustaghīthīna, yā muntahā raghbati al-rāghibīna, wa-al-mufarrija ʿani al-makrūbīna, wa-al-murawwiḥa ʿani al-maghmūmīna, wamujība daʿwati al-muḍṭarrīna, wakāshifa al-sūʾi, wa-ʾarḥama al-rāḥimīna, wa-ʾilāha al-ʿālamīna, manzūlun bika kullu ḥājatin yā ʾakrama al-ʾakramīna wayā ʾarḥama al-rāḥimīna.
“O Possessor of majesty and honor, O Rescuer of those who cry out, O Help of those who seek help, O utmost desire of those who long, Reliever of the distressed, Comforter of the sorrowful, Answerer of the supplications of those in desperate need, Remover of harm, most merciful of the merciful, and God of all worlds: every need is laid before You, O most generous of the generous and O most merciful of the merciful.”
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: لَمْ يَكُنِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَعُ أَنْ يَدْعُوَ بِهَٰؤُلَاءِ الْكَلِمَاتِ حِينَ يُصْبِحُ وَحِينَ يُمْسِي: اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، وَأَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَفِي أَهْلِي وَمَالِي،
waʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla: lam yakuni al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yadaʿu ʾan yadʿuwa bihāʾulāʾi al-kalimāti ḥīna yuṣbiḥu waḥīna yumsī: Allāhumma ʾinnī ʾasʾaluka al-ʿāfiyata fī al-dunyā wa-al-ʾākhirati, wa-ʾasʾaluka al-ʿafwa wa-al-ʿāfiyata fī dīnī wadunyāya wafī ʾahlī wamālī,
Ibn ʿUmar, may God be pleased with them both, said: “The Prophet, God bless him and grant him peace, never omitted supplicating with these words morning and evening: ‘O God, I ask You for well-being in this world and the next. I ask You for pardon and well-being in my religion and my worldly life, and in my family and my property.’”
اللَّهُمَّ اسْتُرْ عَوْرَتِي وَآمِنْ رَوْعَاتِي وَأَقِلْنِي عَثَرَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي، وَأَعُوذُ بِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي.
Allāhumma ustur ʿawratī wa-ʾāmin rawʿātī wa-ʾaqilnī ʿatharātī, Allāhumma iḥfaẓnī min bayni yadayya wamin khalfī waʿan yamīnī waʿan shimālī wamin fawqī, wa-ʾaʿūdhu bika ʾan ʾughtāla min taḥtī.
“O God, conceal my vulnerabilities, calm my fears, and pardon my stumbles. O God, guard me from before me, from behind me, from my right, from my left, and from above me. I seek refuge in You from being struck down unawares from beneath me.”
وَقَالَ بُرَيْدٌ الْأَسْلَمِيُّ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَا بُرَيْدُ، أَلَا أُعَلِّمُكَ كَلِمَاتٍ مَنْ أَرَادَ اللَّهُ عَزَّ وَجَلَّ بِهِ خَيْرًا عَلَّمَهُنَّ إِيَّاهُ ثُمَّ لَمْ يُنْسِهِنَّ إِيَّاهُ أَبَدًا؟ قَالَ: قُلْتُ بَلَى يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْكَ، قَالَ: قُلِ:
waqāla buraydun al-ʾaslamiyyu: qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: yā buraydu, ʾalā ʾuʿallimuka kalimātin man ʾarāda Allāhu ʿazza wajalla bihi khayran ʿallamahunna ʾiyyāhu thumma lam yunsihinna ʾiyyāhu ʾabadan? qāla: qultu balā yā rasūla Allāhi ṣallā Allāhu ʿalayka, qāla: quli:
Burayd al-Aslamī said: “The Messenger of God, God bless him and grant him peace, said to me, ‘Burayd, shall I teach you words that God, mighty and majestic, teaches to anyone for whom He intends good, and never then makes him forget?’ I said, ‘Yes, Messenger of God, God bless you.’ He said, ‘Say:’”
اللَّهُمَّ إِنِّي ضَعِيفٌ فَقَوِّ فِي رِضَاكَ ضَعْفِي، وَخُذْ إِلَى الْخَيْرِ بِنَاصِيَتِي، وَاجْعَلِ الْإِسْلَامَ مُنْتَهَى رِضَايَ، اللَّهُمَّ إِنِّي ضَعِيفٌ فَقَوِّنِي وَإِنِّي ذَلِيلٌ فَأَعِزَّنِي وَإِنِّي فَقِيرٌ فَأَغْنِنِي بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.
Allāhumma ʾinnī ḍaʿīfun faqawwi fī riḍāka ḍaʿfī, wakhudh ʾilā al-khayri bināṣiyatī, wa-jʿali al-ʾislāma muntahā riḍāya, Allāhumma ʾinnī ḍaʿīfun faqawwinī wa-ʾinnī dhalīlun fa-ʾaʿizzanī wa-ʾinnī faqīrun fa-ʾaghninī biraḥmatika yā ʾarḥama al-rāḥimīna.
“O God, I am weak, so strengthen my weakness in pursuit of Your good pleasure. Take me by my forelock toward good, and make Islam the utmost extent of my contentment. O God, I am weak, so strengthen me; I am abased, so honor me; I am poor, so enrich me, through Your mercy, O most merciful of the merciful.”
وَرَوَيْنَا عَنْ أَبِي مَالِكٍ الْأَشْجَعِيِّ قَالَ: حَدَّثَنِي أَبِي، قَالَ: كُنَّا نَغْدُو إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَيَجِيءُ الرَّجُلُ أَوْ تَجِيءُ الْمَرْأَةُ فَيَقُولُ: كَيْفَ أَقُولُ يَا [رَسُولَ] اللَّهِ إِذَا أَصْبَحْتُ؟ قَالَ: تَقُولُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ وَاغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي وَاجْبُرْنِي، فَقَدْ جَمَعْنَ لَكَ خَيْرَ دُنْيَاكَ وَآخِرَتِكَ.
warawaynā ʿan ʾabī mālikin al-ʾashjaʿiyyi qāla: ḥaddathanī ʾabī, qāla: kunnā naghdū ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, fayajīʾu al-rajulu ʾaw tajīʾu al-marʾatu fayaqūlu: kayfa ʾaqūlu yā [rasūla] Allāhi ʾidhā ʾaṣbaḥtu? qāla: taqūlu Allāhumma ṣalli ʿalā Muḥammadin wa-ʾālihi wa-ghfir lī wa-rḥamnī wa-hdinī wa-rzuqnī waʿāfinī wa-jburnī, faqad jamaʿna laka khayra dunyāka wa-ʾākhiratika.
We have transmitted from Abū Mālik al-Ashjaʿī, who said: “My father told me: ‘We used to go in the morning to the Prophet, God bless him and grant him peace. A man or a woman would come and ask, “What should I say when morning comes, [Messenger] of God?” He would say, “Say: O God, bless Muḥammad and his family, forgive me, have mercy on me, guide me, provide for me, grant me well-being, and restore me. These words have gathered for you the good of your worldly life and your life to come.”’”
وَرَوَيْنَا عَنْ أَبِي زُرْعَةَ قَالَ: كَتَبَ إِلَيَّ أَبُو هُرَيْرَةَ فِيمَا أُكَاتِبُهُ وَشَافَهَنِي بِهِ فِيمَا أَلْقَاهُ أَنَّ الشَّيْطَانَ لَا يَطِيفُ بِإِنْسَانٍ يَقُولُ حِينَ يُصْبِحُ وَحِينَ يُمْسِي: اللَّهُمَّ إِنِّي أَعُوذُ بِاسْمِكَ وَكَلِمَتِكَ التَّامَّةِ مِنْ شَرِّ السَّامَّةِ وَالْهَامَّةِ،
warawaynā ʿan ʾabī zurʿata qāla: kataba ʾilayya ʾabū hurayrata fīmā ʾukātibuhu washāfahanī bihi fīmā ʾalqāhu ʾanna al-shayṭāna lā yaṭīfu bi-ʾinsānin yaqūlu ḥīna yuṣbiḥu waḥīna yumsī: Allāhumma ʾinnī ʾaʿūdhu bi-smika wakalimatika al-tāmmati min sharri al-sāmmati wa-al-hāmmati,
We have transmitted from Abū Zurʿa, who said: “Abū Hurayra wrote this to me in our correspondence and told it to me face to face when I met him: Satan does not circle a person who says morning and evening, ‘O God, I seek refuge in Your name and Your perfect word from the harm of venomous and creeping creatures.’”
وَأَعُوذُ بِاسْمِكَ وَكَلِمَتِكَ التَّامَّةِ مِنْ شَرِّ عَذَابِكَ وَشَرِّ عِبَادِكَ، وَأَعُوذُ بِاسْمِكَ وَكَلِمَتِكَ التَّامَّةِ مِنْ شَرِّ الشَّيْطَانِ الرَّجِيمِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَسْمَائِكَ وَكَلِمَتِكَ التَّامَّةِ أَنْ تُصَلِّيَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَآلِهِ وَأَسْأَلُكَ مِنْ خَيْرِ مَا تُعْطِي وَمَا تَسْأَلُ وَمِنْ خَيْرِ مَا تُخْفِي وَخَيْرِ مَا تُبْدِي،
wa-ʾaʿūdhu bi-smika wakalimatika al-tāmmati min sharri ʿadhābika washarri ʿibādika, wa-ʾaʿūdhu bi-smika wakalimatika al-tāmmati min sharri al-shayṭāni al-rajīmi, Allāhumma ʾinnī ʾasʾaluka bi-ʾasmāʾika wakalimatika al-tāmmati ʾan tuṣalliya ʿalā nabiyyika Muḥammadin wa-ʾālihi wa-ʾasʾaluka min khayri mā tuʿṭī wamā tasʾalu wamin khayri mā tukhfī wakhayri mā tubdī,
“I seek refuge in Your name and Your perfect word from the harm of Your punishment and the harm of Your servants. I seek refuge in Your name and Your perfect word from the harm of Satan the accursed. O God, I ask You by Your names and Your perfect word to bless Your prophet Muḥammad and his family. I ask You for the good of what You give and what You ask, and for the good of what You conceal and the good of what You reveal.”
اللَّهُمَّ إِنِّي أَعُوذُ بِاسْمِكَ وَكَلِمَتِكَ التَّامَّةِ مِنْ شَرِّ مَا يَجْرِي بِهِ النَّهَارُ، إِنَّ رَبِّيَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، وَإِنْ كَانَ مَسَاءً قَالَ: وَمِنْ شَرِّ مَا جَاءَ بِهِ اللَّيْلُ، يَقُولُ ذَٰلِكَ ثَلَاثًا.
Allāhumma ʾinnī ʾaʿūdhu bi-smika wakalimatika al-tāmmati min sharri mā yajrī bihi al-nahāru, ʾinna rabbiya Allāhu alladhī lā ʾilāha ʾillā huwa ʿalayhi tawakkaltu wahuwa rabbu al-ʿarshi al-ʿaẓīmi, wa-ʾin kāna masāʾan qāla: wamin sharri mā jāʾa bihi al-laylu, yaqūlu dhālika thalāthan.
“O God, I seek refuge in Your name and Your perfect word from the evil that the day brings. My Lord is God, beside whom there is no god. On Him I have placed my trust, and He is Lord of the mighty Throne.” In the evening he says, “And from the evil that the night brings.” He says this three times.
وَرَوَيْنَا عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ: أُتِيَ أَبُو الدَّرْدَاءِ فَقِيلَ لَهُ: احْتَرَقَتْ دَارُكَ، فَقَالَ: مَا كَانَ اللَّهُ عَزَّ وَجَلَّ لِيَفْعَلَ، ثُمَّ أَتَاهُ آتٍ فَقَالَ: يَا أَبَا الدَّرْدَاءِ إِنَّ النَّارَ حَيْثُ دَنَتْ مِنْ دَارِكَ طُفِئَتْ، فَقَالَ: قَدْ عَلِمْتُ، فَقِيلَ لَهُ: مَا نَدْرِي أَيُّ قَوْلَيْكَ أَعْجَبُ،
warawaynā ʿan ʿumara bni ʿabdi al-ʿazīzi ʿan Muḥammadi bni ʿubaydi Allāhi qāla: ʾutiya ʾabū al-dardāʾi faqīla lahu: iḥtaraqat dāruka, faqāla: mā kāna Allāhu ʿazza wajalla liyafʿala, thumma ʾatāhu ʾātin faqāla: yā ʾabā al-dardāʾi ʾinna al-nāra ḥaythu danat min dārika ṭufiʾat, faqāla: qad ʿalimtu, faqīla lahu: mā nadrī ʾayyu qawlayka ʾaʿjabu,
We have transmitted from ʿUmar ibn ʿAbd al-ʿAzīz, from Muḥammad ibn ʿUbayd Allāh, who said: “Someone came to Abū al-Dardāʾ and told him, ‘Your house has burned.’ He said, ‘God, mighty and majestic, would not do that.’ Then someone else came and said, ‘Abū al-Dardāʾ, the fire went out when it drew near your house.’ He said, ‘I already knew.’ He was asked, ‘We do not know which of your two statements is more astonishing.’”
قَالَ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ قَالَ هَٰؤُلَاءِ الْكَلِمَاتِ فِي لَيْلٍ أَوْ نَهَارٍ لَمْ يَضُرَّهُ شَيْءٌ وَقَدْ قُلْتُهُنَّ، وَهِيَ: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَٰهَ إِلَّا أَنْتَ عَلَيْكَ تَوَكَّلْتُ وَأَنْتَ رَبُّ الْعَرْشِ الْعَظِيمِ،
qāla: ʾinnī samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: man qāla hāʾulāʾi al-kalimāti fī laylin ʾaw nahārin lam yaḍurrahu shayʾun waqad qultuhunna, wahiya: Allāhumma ʾanta rabbī lā ʾilāha ʾillā ʾanta ʿalayka tawakkaltu wa-ʾanta rabbu al-ʿarshi al-ʿaẓīmi,
He said: “I heard the Messenger of God, God bless him and grant him peace, say, ‘Whoever says these words by night or day will not be harmed by anything.’ I have said them. They are: ‘O God, You are my Lord; there is no god but You. On You I have placed my trust, and You are Lord of the mighty Throne.’”
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ، مَا شَاءَ اللَّهُ عَزَّ وَجَلَّ رَبِّي كَانَ وَمَا لَمْ يَشَأْ لَمْ يَكُنْ، أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا، إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ.
lā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi, mā shāʾa Allāhu ʿazza wajalla rabbī kāna wamā lam yashaʾ lam yakun, ʾaʿlamu ʾanna Allāha ʿalā kulli shayʾin qadīrun wa-ʾanna Allāha qad ʾaḥāṭa bikulli shayʾin ʿilman, Allāhumma ʾinnī ʾaʿūdhu bika min sharri nafsī wamin sharri kulli dābbatin ʾanta ʾākhidhun bināṣiyatihā, ʾinna rabbī ʿalā ṣirāṭin mustaqīmin.
“There is no power or strength except through God, the Exalted, the Magnificent. What God, mighty and majestic, my Lord, wills happens; what He does not will does not. I know that God has power over all things and encompasses all things in knowledge. O God, I seek refuge in You from my own evil and from the evil of every creature whose forelock You hold. My Lord is on a straight path.”
وَقَدْ رَوَيْنَا عَنْ أَبِي الدَّرْدَاءِ أَنَّهُ قَالَ: مَنْ قَالَ فِي كُلِّ يَوْمٍ سَبْعَ مَرَّاتٍ: فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، كَفَاهُ اللَّهُ عَزَّ وَجَلَّ مَا يُهِمُّهُ مِنْ أَمْرِ آخِرَتِهِ صَادِقًا كَانَ أَوْ كَاذِبًا،
waqad rawaynā ʿan ʾabī al-dardāʾi ʾannahu qāla: man qāla fī kulli yawmin sabʿa marrātin: fa-ʾin tawallaw faqul ḥasbiya Allāhu lā ʾilāha ʾillā huwa ʿalayhi tawakkaltu wahuwa rabbu al-ʿarshi al-ʿaẓīmi, kafāhu Allāhu ʿazza wajalla mā yuhimmuhu min ʾamri ʾākhiratihi ṣādiqan kāna ʾaw kādhiban,
We have transmitted from Abū al-Dardāʾ that he said: “Whoever says seven times each day, ‘If they turn away, say: God is sufficient for me; there is no god but Him. On Him I have placed my trust, and He is Lord of the mighty Throne,’ God, mighty and majestic, will suffice him for what concerns him about his life to come, whether he is truthful or false.”
وَرَوَيْنَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَا أَصَابَ أَحَدًا هَمٌّ وَلَا حُزْنٌ فَقَالَ: اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ، مَاضٍ فِي حُكْمِكَ عَدْلٌ فِي قَضَائِكَ،
warawaynā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: mā ʾaṣāba ʾaḥadan hammun walā ḥuznun faqāla: Allāhumma ʾinnī ʿabduka ibnu ʿabdika ibnu ʾamatika nāṣiyatī biyadika, māḍin fī ḥukmika ʿadlun fī qaḍāʾika,
We have transmitted that the Prophet, God bless him and grant him peace, said: “No one is afflicted by worry or sorrow and then says, ‘O God, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand. Your judgment over me takes effect, and Your decree concerning me is just.’”
أَسْأَلُكَ اللَّهُمَّ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تُصَلِّيَ عَلَى نَبِيِّكَ وَحَبِيبِكَ مُحَمَّدٍ وَآلِهِ وَأَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي وَغَمِّي،
ʾasʾaluka Allāhumma bikulli ismin huwa laka sammayta bihi nafsaka ʾaw ʾanzaltahu fī kitābika ʾaw ʿallamtahu ʾaḥadan min khalqika ʾawi istaʾtharta bihi fī ʿilmi al-ghaybi ʿindaka, ʾan tuṣalliya ʿalā nabiyyika waḥabībika Muḥammadin wa-ʾālihi wa-ʾan tajʿala al-qurʾāna rabīʿa qalbī wanūra ṣadrī wajilāʾa ḥuznī wadhahāba hammī waghammī,
“I ask You, O God, by every name belonging to You, with which You have named Yourself, or which You have sent down in Your Book, or taught to any of Your creatures, or kept to Yourself in the knowledge of the unseen with You, to bless Your prophet and beloved Muḥammad and his family, and to make the Qur’an the springtime of my heart, the light of my breast, the clearing of my sorrow, and the removal of my worry and distress.”
إِلَّا أَذْهَبَ اللَّهُ عَزَّ وَجَلَّ هَمَّهُ وَحُزْنَهُ وَأَبْدَلَهُ مَكَانَهُ فَرَحًا، قَالَ: قِيلَ يَا رَسُولَ اللَّهِ أَلَا [نَتَعَلَّمُهَا]؟ فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: بَلْ يَنْبَغِي لِمَنْ سَمِعَهَا أَنْ يَتَعَلَّمَهَا،
ʾillā ʾadhhaba Allāhu ʿazza wajalla hammahu waḥuznahu wa-ʾabdalahu makānahu faraḥan, qāla: qīla yā rasūla Allāhi ʾalā [nataʿallamuhā]? faqāla ṣallā Allāhu ʿalayhi wasallama: bal yanbaghī liman samiʿahā ʾan yataʿallamahā,
“God, mighty and majestic, will then remove his worry and sorrow and replace them with joy.” He was asked, “Messenger of God, should [we learn these words]?” He, God bless him and grant him peace, replied, “Yes indeed; anyone who hears them should learn them.”
وَرَوَيْنَا فِي الْأَخْبَارِ أَنَّ إِبْرَاهِيمَ الْخَلِيلَ كَانَ يَقُولُ إِذَا أَصْبَحَ: اللَّهُمَّ هَٰذَا خَلْقٌ جَدِيدٌ فَافْتَحْهُ عَلَيَّ بِطَاعَتِكَ وَاخْتِمْهُ لِي بِمَغْفِرَتِكَ وَرِضْوَانِكَ وَارْزُقْنِي فِيهِ حَسَنَةً تَقْبَلُهَا مِنِّي وَزَكِّهَا وَضَعِّفْهَا لِي، وَمَا عَمِلْتُ فِيهِ مِنْ سَيِّئَةٍ فَاغْفِرْهَا لِي إِنَّكَ غَفُورٌ رَحِيمٌ وَدُودٌ كَرِيمٌ،
warawaynā fī al-ʾakhbāri ʾanna ʾIbrāhīma al-khalīla kāna yaqūlu ʾidhā ʾaṣbaḥa: Allāhumma hādhā khalqun jadīdun fa-ftaḥhu ʿalayya biṭāʿatika wa-khtimhu lī bimaghfiratika wariḍwānika wa-rzuqnī fīhi ḥasanatan taqbaluhā minnī wazakkihā waḍaʿʿifhā lī, wamā ʿamiltu fīhi min sayyiʾatin fa-ghfirhā lī ʾinnaka ghafūrun raḥīmun wadūdun karīmun,
We have transmitted in the reports that Abraham, God’s intimate friend, used to say in the morning: “O God, this is a new creation. Open it for me with obedience to You and close it for me with Your forgiveness and good pleasure. Grant me in it a good deed that You accept from me, purify it, and multiply it for me. Whatever wrong I do in it, forgive me for it; You are forgiving, merciful, loving, and generous.”
قَالَ: وَمَنْ دَعَا بِهَٰذَا الدُّعَاءِ إِذَا أَصْبَحَ فَقَدْ أَدَّى شُكْرَ يَوْمِهِ وَكَذَٰلِكَ إِذَا أَمْسَى، وَرَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَالَ إِذَا أَصْبَحَ وَإِذَا أَمْسَى ثَلَاثَ مَرَّاتٍ: رَضِيتُ بِاللَّهِ عَزَّ وَجَلَّ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا، كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُرْضِيَهُ يَوْمَ الْقِيَامَةِ،
qāla: waman daʿā bihādhā al-duʿāʾi ʾidhā ʾaṣbaḥa faqad ʾaddā shukra yawmihi wakadhālika ʾidhā ʾamsā, warawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: man qāla ʾidhā ʾaṣbaḥa wa-ʾidhā ʾamsā thalātha marrātin: raḍītu bi-Allāhi ʿazza wajalla rabban wa-bi-al-ʾislāmi dīnan wabimuḥammadin ṣallā Allāhu ʿalayhi wasallama nabiyyan, kāna ḥaqqan ʿalā Allāhi ʾan yurḍiyahu yawma al-qiyāmati,
He said that whoever makes this supplication in the morning has fulfilled the gratitude due for his day, and likewise in the evening. We have transmitted from the Messenger of God, God bless him and grant him peace: “Whoever says three times in the morning and evening, ‘I am content with God, mighty and majestic, as Lord, with Islam as religion, and with Muḥammad, God bless him and grant him peace, as prophet,’ has a right upon God that He should give him contentment on the Day of Resurrection.”
وَرَوَيْنَا عَنْ مَعْمَرٍ عَنْ جَعْفَرِ بْنِ بُرْقَانَ أَنَّ عِيسَى بْنَ مَرْيَمَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: اللَّهُمَّ إِنِّي أَصْبَحْتُ لَا أَسْتَطِيعُ دَفْعَ مَا أَكْرَهُ وَلَا أَمْلِكُ نَفْعَ مَا أَرْجُو، وَأَصْبَحَ الْأَمْرُ بِيَدِكَ لَا بِيَدِ غَيْرِكَ، وَأَصْبَحْتُ مُرْتَهَنًا بِعَمَلِي فَلَا فَقِيرَ أَفْقَرُ مِنِّي،
warawaynā ʿan maʿmarin ʿan jaʿfari bni burqāna ʾanna ʿĪsā bna maryama ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu: Allāhumma ʾinnī ʾaṣbaḥtu lā ʾastaṭīʿu dafʿa mā ʾakrahu walā ʾamliku nafʿa mā ʾarjū, wa-ʾaṣbaḥa al-ʾamru biyadika lā biyadi ghayrika, wa-ʾaṣbaḥtu murtahanan biʿamalī falā faqīra ʾafqaru minnī,
We have transmitted from Maʿmar, from Jaʿfar ibn Burqān, that Jesus son of Mary, God bless him and grant him peace, used to say: “O God, I have entered the morning unable to ward off what I dislike or secure the benefit I hope for. Affairs this morning are in Your hand, not anyone else’s. I have entered the morning held in pledge by my deeds, and no poor person is poorer than I.”
اللَّهُمَّ لَا تُشْمِتْ بِي عَدُوِّي وَلَا تُسِئْ بِي صَدِيقِي وَلَا تَجْعَلْ مُصِيبَتِي فِي دِينِي وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّي وَلَا مَبْلَغَ عِلْمِي وَلَا غَايَةَ أَمَلِي وَلَا تُسَلِّطْ عَلَيَّ مَنْ لَا يَرْحَمُنِي.
Allāhumma lā tushmit bī ʿaduwwī walā tusiʾ bī ṣadīqī walā tajʿal muṣībatī fī dīnī walā tajʿali al-dunyā ʾakbara hammī walā mablagha ʿilmī walā ghāyata ʾamalī walā tusalliṭ ʿalayya man lā yarḥamunī.
“O God, do not let an enemy rejoice over me, or let my friend suffer through me. Let no calamity strike my faith. Do not make this world my chief concern, the limit of my knowledge, or the goal of my hopes, and do not give power over me to anyone without mercy.”
وَرَوَيْنَا عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: يَلْتَقِي الْخَضِرُ وَإِلْيَاسُ فِي كُلِّ مَوْسِمٍ فَيَفْتَرِقَانِ عَنْ هَٰذِهِ الْكَلِمَاتِ: بِسْمِ اللَّهِ مَا شَاءَ اللَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، مَا شَاءَ اللَّهُ كُلُّ نِعْمَةٍ مِنَ اللَّهِ، مَا شَاءَ اللَّهُ الْخَيْرُ كُلُّهُ بِيَدِ اللَّهِ عَزَّ وَجَلَّ، مَا شَاءَ اللَّهُ لَا يَصْرِفُ السُّوءَ إِلَّا اللَّهُ، مَا شَاءَ اللَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ،
warawaynā ʿan ʿaṭāʾin ʿani ibni ʿabbāsin qāla: yaltaqī al-khaḍiru wa-ʾilyāsu fī kulli mawsimin fayaftariqāni ʿan hādhihi al-kalimāti: bismi Allāhi mā shāʾa Allāhu lā ḥawla walā quwwata ʾillā bi-Allāhi, mā shāʾa Allāhu kullu niʿmatin mina Allāhi, mā shāʾa Allāhu al-khayru kulluhu biyadi Allāhi ʿazza wajalla, mā shāʾa Allāhu lā yaṣrifu al-sūʾa ʾillā Allāhu, mā shāʾa Allāhu lā ḥawla walā quwwata ʾillā bi-Allāhi,
We have transmitted from ʿAṭāʾ, from Ibn ʿAbbās, who said: “Al-Khiḍr and Elijah meet every pilgrimage season and part with these words: ‘In the name of God. What God wills comes to pass; there is no power or strength except through God. What God wills comes to pass; every blessing comes from God. What God wills comes to pass; all good is in the hand of God, mighty and majestic. What God wills comes to pass; none turns away harm except God. What God wills comes to pass; there is no power or strength except through God.’”
فَمَنْ قَالَهَا إِذَا أَصْبَحَ ثَلَاثَ مَرَّاتٍ أَمِنَ الْحَرَقَ وَالْغَرَقَ وَالسَّرَقَ، وَيُقَالُ: إِنَّ هَٰذَا مِنِ اسْتِغْفَارِ الْخَضِرِ عَلَيْهِ السَّلَامُ: اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ مِنْ كُلِّ ذَنْبٍ تُبْتُ إِلَيْكَ مِنْهُ ثُمَّ عُدْتُ فِيهِ، اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ مِنْ كُلِّ [عَهْدٍ] عَقَدْتُهُ لَكَ ثُمَّ لَمْ أَفِ لَكَ بِهِ،
faman qālahā ʾidhā ʾaṣbaḥa thalātha marrātin ʾamina al-ḥaraqa wa-al-gharaqa wa-al-saraqa, wayuqālu: ʾinna hādhā mini istighfāri al-khaḍiri ʿalayhi al-salāmu: Allāhumma ʾinnī ʾastaghfiruka min kulli dhanbin tubtu ʾilayka minhu thumma ʿudtu fīhi, Allāhumma ʾinnī ʾastaghfiruka min kulli [ʿahdin] ʿaqadtuhu laka thumma lam ʾafi laka bihi,
Whoever says this three times in the morning is safe from burning, drowning, and theft. It is said that the following is among al-Khiḍr’s requests for forgiveness, peace be upon him: “O God, I ask Your forgiveness for every sin from which I repented to You and then returned to it. O God, I ask Your forgiveness for every [covenant] I bound myself to You by and then failed to fulfill for You.”
اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ مِنْ كُلِّ نِعْمَةٍ أَنْعَمْتَ بِهَا عَلَيَّ فَقَوِيتُ بِهَا عَلَى مَعْصِيَتِكَ، اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ مِنْ كُلِّ عَمَلٍ عَمِلْتُهُ لِوَجْهِكَ خَالَطَهُ مَا لَيْسَ لَكَ.
Allāhumma ʾinnī ʾastaghfiruka min kulli niʿmatin ʾanʿamta bihā ʿalayya fa-qawītu bihā ʿalā maʿṣiyatika, Allāhumma ʾinnī ʾastaghfiruka min kulli ʿamalin ʿamiltuhu liwajhika khālaṭahu mā laysa laka.
“O God, I ask Your forgiveness for every blessing You bestowed upon me through which I gained strength to disobey You. O God, I ask Your forgiveness for every deed I performed for Your face that became mingled with something not for You.”
وَحَكَى سَعِيدُ بْنُ أَبِي الرَّوْحَاءِ الْجَمَّالُ، وَكَانَ مِنْ أَهْلِ الْخَيْرِ، أَنَّهُ تَوَحَّدَ ذَاتَ لَيْلَةٍ فِي أَرْضٍ قَفْرَةٍ فَاسْتَوْحَشَ وَفَزِعَ فَظَهَرَ لَهُ شَخْصٌ، قَالَ: فَاشْتَدَّ جَزَعِي مِنْهُ حَتَّى سَمِعْتُهُ يَقْرَأُ الْقُرْآنَ، ثُمَّ قَالَ: أَلَا أَدُلُّكَ عَلَى شَيْءٍ إِذَا أَنْتَ قُلْتَهُ أَنِسْتَ إِذَا اسْتَوْحَشْتَ وَاهْتَدَيْتَ إِذَا ضَلَلْتَ وَنِمْتَ إِذَا أَرِقْتَ؟
waḥakā saʿīdu bnu ʾabī al-rawḥāʾi al-jammālu, wakāna min ʾahli al-khayri, ʾannahu tawaḥḥada dhāta laylatin fī ʾarḍin qafratin fa-stawḥasha wafaziʿa faẓahara lahu shakhṣun, qāla: fa-shtadda jazaʿī minhu ḥattā samiʿtuhu yaqraʾu al-qurʾāna, thumma qāla: ʾalā ʾadulluka ʿalā shayʾin ʾidhā ʾanta qultahu ʾanista ʾidhā istawḥashta wa-htadayta ʾidhā ḍalalta wanimta ʾidhā ʾariqta?
Saʿīd ibn Abī al-Rawḥāʾ al-Jammāl, who was a good man, related that one night he was alone in a barren land and felt desolate and afraid. A figure appeared to him. He said: “My alarm at him grew severe until I heard him reciting the Qur’an. Then he said, ‘Shall I show you something that, if you say it, will bring you companionship when you feel desolate, guide you when you lose your way, and let you sleep when you are sleepless?’”
قُلْتُ: عَلِّمْنِي رَحِمَكَ اللَّهُ، قَالَ، قُلْ: بِسْمِ اللَّهِ ذِي الشَّأْنِ عَظِيمِ الْبُرْهَانِ شَدِيدِ السُّلْطَانِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
qultu: ʿallimnī raḥimaka Allāhu, qāla, qul: bismi Allāhi dhī al-shaʾni ʿaẓīmi al-burhāni shadīdi al-sulṭāni kulla yawmin huwa fī shaʾnin lā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi.
I said, “Teach me, may God have mercy on you.” He said, “Say: ‘In the name of God, Possessor of majesty, mighty in proof and stern in authority, every day at work in an affair. There is no power or strength except through God, the Exalted, the Magnificent.’”
وَحَدَّثُونَا عَنْ يَعْقُوبَ بْنِ عَبْدِ الرَّحْمَٰنِ الدَّعَّاءِ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ حَسَّانَ يَقُولُ: قَالَ لِي مَعْرُوفٌ الْكَرْخِيُّ رَحِمَهُ اللَّهُ: أَلَا أُعَلِّمُكَ عَشْرَ كَلِمَاتٍ خَمْسَةً لِلدُّنْيَا وَخَمْسَةً لِلْآخِرَةِ مَنْ دَعَا اللَّهَ عَزَّ وَجَلَّ بِهِنَّ وَجَدَ اللَّهَ سُبْحَانَهُ وَتَعَالَى عِنْدَهُنَّ؟ قُلْتُ: اكْتُبْهَا، قَالَ: لَا، وَلَكِنْ أُرَدِّدُهَا عَلَيْكَ كَمَا رَدَّدَهَا عَلَيَّ بَكْرُ بْنُ حُبَيْشٍ:
waḥaddathūnā ʿan yaʿqūba bni ʿabdi al-raḥmāni al-daʿʿāʾi qāla: samiʿtu Muḥammada bna ḥassāna yaqūlu: qāla lī maʿrūfun al-karkhiyyu raḥimahu Allāhu: ʾalā ʾuʿallimuka ʿashra kalimātin khamsatan li-l-dunyā wakhamsatan li-l-ʾākhirati man daʿā Allāha ʿazza wajalla bihinna wajada Allāha subḥānahu wataʿālā ʿindahunna? qultu: uktubhā, qāla: lā, walakin ʾuraddiduhā ʿalayka kamā raddadahā ʿalayya bakru bnu ḥubayshin:
They related to us from Yaʿqūb ibn ʿAbd al-Raḥmān al-Daʿʿāʾ, who said: “I heard Muḥammad ibn Ḥassān say: ‘Maʿrūf al-Karkhī, may God have mercy on him, said to me, “Shall I teach you ten sayings, five for this world and five for the life to come? Whoever calls upon God, mighty and majestic, with them will find God, glorified and exalted, with them.” I said, “Write them down.” He said, “No, but I will repeat them to you as Bakr ibn Ḥubaysh repeated them to me.”’”
حَسْبِيَ اللَّهُ تَبَارَكَ وَتَعَالَى لِدِينِي، حَسْبِيَ اللَّهُ عَزَّ وَجَلَّ لِدُنْيَايَ، حَسْبِيَ اللَّهُ الْكَرِيمُ لِمَا أَهَمَّنِي، حَسْبِيَ اللَّهُ الْحَكِيمُ الْقَوِيُّ لِمَنْ بَغَى عَلَيَّ، حَسْبِيَ اللَّهُ الشَّدِيدُ لِمَنْ كَادَنِي بِسُوءٍ،
ḥasbiya Allāhu tabāraka wataʿālā lidīnī, ḥasbiya Allāhu ʿazza wajalla lidunyāya, ḥasbiya Allāhu al-karīmu limā ʾahammanī, ḥasbiya Allāhu al-ḥakīmu al-qawiyyu liman baghā ʿalayya, ḥasbiya Allāhu al-shadīdu liman kādanī bisūʾin,
“God, blessed and exalted, suffices me for my religion. God, mighty and majestic, suffices me for my worldly life. God the Generous suffices me for what concerns me. God the Wise, the Strong, suffices me against anyone who oppresses me. God the Mighty suffices me against anyone who plots harm against me.”
حَسْبِيَ اللَّهُ الرَّحِيمُ عِنْدَ الْمَوْتِ، حَسْبِيَ اللَّهُ الرَّؤُوفُ عِنْدَ الْمَسْأَلَةِ فِي الْقَبْرِ، حَسْبِيَ اللَّهُ الْكَرِيمُ عِنْدَ الْحِسَابِ، حَسْبِيَ اللَّهُ اللَّطِيفُ عِنْدَ الْمِيزَانِ، حَسْبِيَ اللَّهُ الْقَدِيرُ عِنْدَ الصِّرَاطِ، حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ،
ḥasbiya Allāhu al-raḥīmu ʿinda al-mawti, ḥasbiya Allāhu al-raʾūfu ʿinda al-masʾalati fī al-qabri, ḥasbiya Allāhu al-karīmu ʿinda al-ḥisābi, ḥasbiya Allāhu al-laṭīfu ʿinda al-mīzāni, ḥasbiya Allāhu al-qadīru ʿinda al-ṣirāṭi, ḥasbiya Allāhu lā ʾilāha ʾillā huwa ʿalayhi tawakkaltu wahuwa rabbu al-ʿarshi al-ʿaẓīmi,
“God the Merciful suffices me at death. God the Compassionate suffices me at the questioning in the grave. God the Generous suffices me at the reckoning. God the Gentle suffices me at the balance. God the All-Powerful suffices me at the bridge. God suffices me; there is no god but Him. On Him I have placed my trust, and He is Lord of the mighty Throne.”
وَادْعُ بِهَٰؤُلَاءِ الْكَلِمَاتِ: اللَّهُمَّ يَا هَادِيَ الْمُضِلِّينَ وَرَاحِمَ الْمُذْنِبِينَ وَمُقِيلَ عَثَرَاتِ الْعَاثِرِينَ ارْحَمْ عَبْدَكَ ذَا الْخَطَرِ الْعَظِيمِ الْمُسْلِمِينَ كُلَّهُمْ أَجْمَعِينَ، وَاجْعَلْنَا مِنَ الْأَحْيَاءِ الْمَرْزُوقِينَ الَّذِي أَنْعَمْتَ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ، آمِينَ يَا رَبَّ الْعَالَمِينَ،
wa-dʿu bihāʾulāʾi al-kalimāti: Allāhumma yā hādiya al-muḍillīna warāḥima al-mudhnibīna wamuqīla ʿatharāti al-ʿāthirīna irḥam ʿabdaka dhā al-khaṭari al-ʿaẓīmi al-muslimīna kullahum ʾajmaʿīna, wa-jʿalnā mina al-ʾaḥyāʾi al-marzūqīna alladhī ʾanʿamta ʿalayhim mina al-nabiyyīna wa-al-ṣiddīqīna wa-al-shuhadāʾi wa-al-ṣāliḥīna, ʾāmīna yā rabba al-ʿālamīna,
Supplicate with these words: “O God, O Guide of those who lead astray, Merciful to sinners, Pardoner of the stumbles of those who fall: have mercy on Your servant in grave danger, [and on] all Muslims, every one of them. Make us among the living who receive provision, those whom You have favored among the prophets, the utterly truthful, the martyrs, and the righteous. Amen, Lord of all worlds.”
يُقَالُ إِنَّ عُتْبَةَ الْغُلَامَ رُئِيَ فِي الْمَنَامِ فَقَالَ: دَخَلْتُ الْجَنَّةَ بِهَٰذِهِ الدَّعَوَاتِ، وَلْيَقُلْ بَعْدَ ذَٰلِكَ هَٰذَا الدُّعَاءَ: اللَّهُمَّ عَالِمَ الْخَفِيَّاتِ رَفِيعَ الدَّرَجَاتِ ذَا الْعَرْشِ تُلْقِي الرُّوحَ مِنْ أَمْرِكَ عَلَى مَنْ تَشَاءُ مِنْ عِبَادِكَ، غَافِرَ الذَّنْبِ وَقَابِلَ التَّوْبِ شَدِيدَ الْعِقَابِ ذَا الطَّوْلِ لَا إِلَٰهَ إِلَّا أَنْتَ إِلَيْكَ الْمَصِيرُ،
yuqālu ʾinna ʿutbata al-ghulāma ruʾiya fī al-manāmi faqāla: dakhaltu al-jannata bihādhihi al-daʿawāti, walyaqul baʿda dhālika hādhā al-duʿāʾa: Allāhumma ʿālima al-khafiyyāti rafīʿa al-darajāti dhā al-ʿarshi tulqī al-rūḥa min ʾamrika ʿalā man tashāʾu min ʿibādika, ghāfira al-dhanbi waqābila al-tawbi shadīda al-ʿiqābi dhā al-ṭawli lā ʾilāha ʾillā ʾanta ʾilayka al-maṣīru,
It is said that ʿUtba al-Ghulām was seen in a dream and said, “I entered the Garden through these supplications.” After this, let him say the following supplication: “O God, Knower of hidden things, Exalted in degrees, Possessor of the Throne, You cast the spirit from Your command upon whomever You will among Your servants; Forgiver of sin, Accepter of repentance, stern in punishment, Possessor of bounty: there is no god but You, and to You is the return.”
رُئِيَ إِبْرَاهِيمُ الصَّائِغُ فِي النَّوْمِ فَقِيلَ لَهُ: بِأَيِّ شَيْءٍ نَجَوْتَ؟ فَقَالَ: بِهَٰذِهِ الدَّعَوَاتِ، وَلْيَقُلْ هَٰذَا الدُّعَاءَ: يَا مَنْ لَا يَشْغَلُهُ سَمْعٌ عَنْ سَمْعٍ وَلَا تَشْتَبِهُ عَلَيْهِ الْأَصْوَاتُ، يَا مَنْ لَا تُغَلِّطُهُ الْمَسَائِلُ وَلَا تَخْتَلِفُ عَلَيْهِ اللُّغَاتُ، يَا مَنْ لَا يَتَبَرَّمُ بِإِلْحَاحِ الْمُلِحِّينَ أَذِقْنِي بَرْدَ عَفْوِكَ وَحَلَاوَةَ رَحْمَتِكَ،
ruʾiya ʾIbrāhīmu al-ṣāʾighu fī al-nawmi faqīla lahu: bi-ʾayyi shayʾin najawta? faqāla: bihādhihi al-daʿawāti, walyaqul hādhā al-duʿāʾa: yā man lā yashghaluhu samʿun ʿan samʿin walā tashtabihu ʿalayhi al-ʾaṣwātu, yā man lā tughalliṭuhu al-masāʾilu walā takhtalifu ʿalayhi al-lughātu, yā man lā yatabarramu bi-ʾilḥāḥi al-muliḥḥīna ʾadhiqnī barda ʿafwika waḥalāwata raḥmatika,
Ibrāhīm al-Ṣāʾigh was seen in sleep and asked, “Through what were you saved?” He replied, “Through these supplications.” Let him say this supplication: “O One whose hearing of one thing does not distract Him from hearing another, and to whom voices are not confused; O One whom requests do not lead into error and whom languages do not confound; O One who does not weary of the persistence of those who plead: let me taste the coolness of Your pardon and the sweetness of Your mercy.”
يُقَالُ إِنَّ الْخَضِرَ عَلَيْهِ السَّلَامُ عَلَّمَ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ هَٰذَا الدُّعَاءَ، وَلْيُسَبِّحْ تَسْبِيحَاتِ أَبِي الْمُعْتَمِرِ وَهُوَ سُلَيْمَانُ التَّيْمِيُّ، فَقَدْ رُوِيَ مِنْ فَضْلِهَا أَنَّ يُونُسَ بْنَ عُبَيْدٍ رَأَى رَجُلًا كَانَ قَدْ قُتِلَ شَهِيدًا بِبِلَادِ الرُّومِ فَقَالَ لَهُ: مَا أَفْضَلُ مَا رَأَيْتَ ثَمَّ مِنَ الْأَعْمَالِ؟ قَالَ: رَأَيْتُ تَسْبِيحَاتِ أَبِي الْمُعْتَمِرِ مِنَ اللَّهِ سُبْحَانَهُ وَتَعَالَى بِمَكَانٍ،
yuqālu ʾinna al-khaḍira ʿalayhi al-salāmu ʿallama ʿaliyya bna ʾabī ṭālibin ʿalayhi al-salāmu hādhā al-duʿāʾa, walyusabbiḥ tasbīḥāti ʾabī al-muʿtamiri wahuwa sulaymānu al-taymiyyu, faqad ruwiya min faḍlihā ʾanna yūnusa bna ʿubaydin raʾā rajulan kāna qad qutila shahīdan bibilādi al-rūmi faqāla lahu: mā ʾafḍalu mā raʾayta thamma mina al-ʾaʿmāli? qāla: raʾaytu tasbīḥāti ʾabī al-muʿtamiri mina Allāhi subḥānahu wataʿālā bimakānin,
It is said that al-Khiḍr, peace be upon him, taught this supplication to ʿAlī ibn Abī Ṭālib, peace be upon him. Let him also recite the glorifications of Abū al-Muʿtamir, namely Sulaymān al-Taymī. Among the reports of their merit is that Yūnus ibn ʿUbayd saw a man who had been killed as a martyr in the lands of the Romans and asked him, “What are the best deeds you have seen there?” He replied, “I have seen that the glorifications of Abū al-Muʿtamir have a high standing with God, glorified and exalted.”
وَقَالَ الْمُعْتَمِرُ بْنُ سُلَيْمَانَ: رَأَيْتُ عَبْدَ الْمَلِكِ بْنَ خَالِدٍ بَعْدَ مَوْتِهِ فَقُلْتُ: مَا صَنَعْتَ؟ قَالَ: خَيْرًا، قُلْتُ: نَرْجُو لِلْخَاطِئِ شَيْئًا، قَالَ: يَلْتَمِسْ تَسْبِيحَاتِ أَبِي الْمُعْتَمِرِ فَإِنَّهَا نِعْمَ الشَّيْءُ، وَهَٰذِهِ هِيَ التَّسْبِيحَاتُ:
waqāla al-muʿtamiru bnu sulaymāna: raʾaytu ʿabda al-maliki bna khālidin baʿda mawtihi faqultu: mā ṣanaʿta? qāla: khayran, qultu: narjū lilkhāṭiʾi shayʾan, qāla: yaltamis tasbīḥāti ʾabī al-muʿtamiri fa-ʾinnahā niʿma al-shayʾu, wahādhihi hiya al-tasbīḥātu:
Al-Muʿtamir ibn Sulaymān said: “I saw ʿAbd al-Malik ibn Khālid after his death and asked, ‘How have you fared?’ He said, ‘Well.’ I said, ‘May we hope for something for a sinner?’ He said, ‘Let him seek the glorifications of Abū al-Muʿtamir, for they are an excellent thing.’” These are the glorifications:
سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَٰهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ عَدَدَ مَا خَلَقَ اللَّهُ وَعَدَدَ مَا هُوَ خَالِقٌ، وَزِنَةَ مَا خَلَقَ وَزِنَةَ مَا هُوَ خَالِقٌ، وَمِلْءَ مَا خَلَقَ وَمِلْءَ مَا هُوَ خَالِقٌ، وَمِلْءَ سَمَٰوَاتِهِ وَمِلْءَ أَرْضِهِ وَمِثْلَ ذَٰلِكَ وَأَضْعَافَ ذَٰلِكَ،
subḥāna Allāhi wa-al-ḥamdu li-llāhi walā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru walā ḥawla walā quwwata ʾillā bi-Allāhi ʿadada mā khalaqa Allāhu waʿadada mā huwa khāliqun, wazinata mā khalaqa wazinata mā huwa khāliqun, wamilʾa mā khalaqa wamilʾa mā huwa khāliqun, wamilʾa samāwātihi wamilʾa ʾarḍihi wamithla dhālika wa-ʾaḍʿāfa dhālika,
“Glory be to God; praise belongs to God; there is no god but God; God is greater; there is no power or strength except through God: as many as what God has created, and as many as what He will create; as weighty as what He has created, and as weighty as what He will create; filling what He has created, and filling what He will create; filling His heavens and filling His earth, and the like of that, and multiples of that.”
وَعَدَدَ خَلْقِهِ وَزِنَةَ عَرْشِهِ وَمُنْتَهَى رَحْمَتِهِ وَمِدَادَ كَلِمَاتِهِ وَمَبْلَغَ عِلْمِهِ وَرِضَاهُ وَحَتَّى يَرْضَى وَإِذَا رَضِيَ وَعَدَدَ مَا ذَكَرَهُ بِهِ خَلْقُهُ فِي جَمِيعِ مَا مَضَى وَعَدَدَ مَا هُمْ ذَاكِرُوهُ فِيمَا بَقِيَ فِي كُلِّ سَنَةٍ وَشَهْرٍ وَجُمُعَةٍ وَيَوْمٍ وَلَيْلَةٍ وَسَاعَةٍ مِنَ السَّاعَاتِ،
waʿadada khalqihi wazinata ʿarshihi wamuntahā raḥmatihi wamidāda kalimātihi wamablagha ʿilmihi wariḍāhu waḥattā yarḍā wa-ʾidhā raḍiya waʿadada mā dhakarahu bihi khalquhu fī jamīʿi mā maḍā waʿadada mā hum dhākirūhu fīmā baqiya fī kulli sanatin washahrin wajumuʿatin wayawmin walaylatin wasāʿatin mina al-sāʿāti,
“And as many as His creatures, as weighty as His Throne, to the utmost extent of His mercy, as the ink of His words, to the reach of His knowledge and His good pleasure, until He is pleased and when He is pleased; as many times as His creatures have remembered Him through all that has passed, and as many times as they will remember Him in what remains, in every year, month, week, day, night, and hour among the hours.”
وَنَسَمَةٍ وَشَمٍّ وَنَفَسٍ وَلَمْحَةٍ وَطَرْفَةٍ مِنَ الْأَبَدِ إِلَى الْأَبَدِ أَبَدِ الدُّنْيَا وَأَبَدِ الْآخِرَةِ وَأَكْثَرَ مِنْ ذَٰلِكَ لَا يَنْقَطِعُ أُولَاهُ وَلَا يَنْفَدُ أُخْرَاهُ، وَلْيَدْعُ بِهَٰذَا الدُّعَاءِ فَإِنَّهُ دُعَاءُ التَّوْبَةِ مَرْجُوٌّ فِيهِ الْإِجَابَةُ.
wanasamatin washammin wanafasin walamḥatin waṭarfatin mina al-ʾabadi ʾilā al-ʾabadi ʾabadi al-dunyā wa-ʾabadi al-ʾākhirati wa-ʾakthara min dhālika lā yanqaṭiʿu ʾūlāhu walā yanfadu ʾukhrāhu, walyadʿu bihādhā al-duʿāʾi fa-ʾinnahu duʿāʾu al-tawbati marjuwwun fīhi al-ʾijābatu.
“And in every living breath, inhalation, breath, glance, and blink, from eternity to eternity, for the duration of this world and the duration of the life to come, and more than that, with its first part never cut off and its last part never exhausted.” Let him make this supplication, for it is a supplication of repentance in which an answer may be hoped for.
رَوَيْنَا عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: لَمَّا أَرَادَ اللَّهُ عَزَّ وَجَلَّ أَنْ يَتُوبَ عَلَى آدَمَ طَافَ سَبْعًا بِالْبَيْتِ وَهُوَ يَوْمَئِذٍ لَيْسَ بِمَبْنًى، رَبْوَةٌ حَمْرَاءُ، ثُمَّ قَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ قَالَ:
rawaynā ʿan hishāmi bni ʿurwata ʿan ʾabīhi ʿan ʿĀʾishata raḍiya Allāhu ʿanhā qālat: lammā ʾarāda Allāhu ʿazza wajalla ʾan yatūba ʿalā ʾādama ṭāfa sabʿan bi-al-bayti wahuwa yawmaʾidhin laysa bi-mabnan, rabwatun ḥamrāʾu, thumma qāma faṣallā rakʿatayni thumma qāla:
We have transmitted from Hishām ibn ʿUrwa, from his father, from ʿĀʾisha, may God be pleased with her, who said: “When God, mighty and majestic, wished to turn toward Adam in acceptance of his repentance, Adam circled the House seven times. At that time it had not been built; it was a red mound. He then stood, prayed two cycles, and said:”
اللَّهُمَّ إِنَّكَ تَعْلَمُ سِرِّي وَعَلَانِيَتِي فَاقْبَلْ مَعْذِرَتِي، وَتَعْلَمُ حَاجَتِي فَأَعْطِنِي سُؤْلِي، وَتَعْلَمُ مَا فِي نَفْسِي فَاغْفِرْ لِي ذُنُوبِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَانًا يُبَاشِرُ قَلْبِي وَيَقِينًا صَادِقًا حَتَّى أَعْلَمَ أَنَّهُ لَا يُصِيبُنِي إِلَّا مَا كَتَبْتَ لِي وَالرِّضَا بِمَا قَسَمْتَ لِي يَا ذَا الْجَلَالِ وَالْإِكْرَامِ،
Allāhumma ʾinnaka taʿlamu sirrī waʿalāniyatī fa-qbal maʿdhiratī, wataʿlamu ḥājatī fa-ʾaʿṭinī suʾlī, wataʿlamu mā fī nafsī fa-ghfir lī dhunūbī, Allāhumma ʾinnī ʾasʾaluka ʾīmānan yubāshiru qalbī wayaqīnan ṣādiqan ḥattā ʾaʿlama ʾannahu lā yuṣībunī ʾillā mā katabta lī wa-al-riḍā bimā qasamta lī yā dhā al-jalāli wa-al-ʾikrāmi,
“O God, You know my secret and my public life, so accept my plea. You know my need, so grant my request. You know what is within me, so forgive my sins. O God, I ask You for faith that touches my heart and true certainty, until I know that nothing will befall me except what You have written for me, and for contentment with what You have allotted me, O Possessor of majesty and honor.”
فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ: إِنِّي قَدْ غَفَرْتُ لَكَ وَلَنْ يَأْتِيَنِي أَحَدٌ مِنْ ذُرِّيَّتِكَ فَيَدْعُونِي بِمِثْلِ الَّذِي دَعَوْتَنِي بِهِ إِلَّا غَفَرْتُ لَهُ وَكَشَفْتُ غُمُومَهُ وَهُمُومَهُ وَنَزَعْتُ الْفَقْرَ مِنْ بَيْنِ عَيْنَيْهِ وَأَتْجَرْتُ لَهُ مِنْ وَرَاءِ كُلِّ تَاجِرٍ وَجَاءَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ وَإِنْ كَانَ لَا يُرِيدُهَا،
fa-ʾawḥā Allāhu ʿazza wajalla ʾilayhi: ʾinnī qad ghafartu laka walan yaʾtiyanī ʾaḥadun min dhurriyyatika fayadʿūnī bimithli alladhī daʿawtanī bihi ʾillā ghafartu lahu wakashaftu ghumūmahu wahumūmahu wanazaʿtu al-faqra min bayni ʿaynayhi wa-ʾatjartu lahu min warāʾi kulli tājirin wajāʾathu al-dunyā wahiya rāghimatun wa-ʾin kāna lā yurīduhā,
Then God, mighty and majestic, revealed to him: “I have forgiven you. No descendant of yours will come to Me and supplicate as you have supplicated without My forgiving him, removing his sorrows and worries, taking poverty from before his eyes, trading on his behalf beyond every trader, and bringing the world to him humbled, even though he does not desire it.”
وَلْيَقُلْ هَٰذِهِ الْكَلِمَاتِ الْمَنْثُورَةَ فَإِنَّهَا مِمَّا رُوِيَ فِي اسْمِ اللَّهِ سُبْحَانَهُ وَتَعَالَى الْأَعْظَمِ بِأَخْبَارٍ فِي ذَٰلِكَ مَأْثُورَةٍ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنَّ الْحَمْدَ لَكَ لَا إِلَٰهَ إِلَّا أَنْتَ الْحَنَّانُ الْمَنَّانُ بَدِيعُ السَّمَٰوَاتِ وَالْأَرْضِ ذُو الْجَلَالِ وَالْإِكْرَامِ أَنْتَ الْأَحَدُ
walyaqul hādhihi al-kalimāti al-manthūrata fa-ʾinnahā mimmā ruwiya fī ismi Allāhi subḥānahu wataʿālā al-ʾaʿẓami bi-ʾakhbārin fī dhālika maʾthūratin: Allāhumma ʾinnī ʾasʾaluka bi-ʾanna al-ḥamda laka lā ʾilāha ʾillā ʾanta al-ḥannānu al-mannānu badīʿu al-samāwāti wa-al-ʾarḍi dhū al-jalāli wa-al-ʾikrāmi ʾanta al-ʾaḥadu
Let him say these scattered invocations, for they are among what has been transmitted concerning the greatest name of God, glorified and exalted, in reports handed down on the subject: “O God, I ask You by the truth that praise belongs to You, that there is no god but You, the Tender, the Bestower, Originator of the heavens and earth, Possessor of majesty and honor. You are the One,”
الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ، يَا حَيُّ يَا قَيُّومُ، يَا حَيُّ حِينَ لَا حَيَّ فِي دَيْمُومِيَّةِ مُلْكِهِ وَبَقَائِهِ، يَا حَيُّ مُحْيِيَ الْمَوْتَى، يَا حَيُّ مُمِيتَ الْأَحْيَاءِ وَارِثَ أَهْلِ الْأَرْضِ وَالسَّمَاءِ،
al-ṣamadu alladhī lam yalid walam yūlad walam yakun lahu kufuwan ʾaḥadun, yā ḥayyu yā qayyūmu, yā ḥayyu ḥīna lā ḥayya fī daymūmiyyati mulkihi wabaqāʾihi, yā ḥayyu muḥyiya al-mawtā, yā ḥayyu mumīta al-ʾaḥyāʾi wāritha ʾahli al-ʾarḍi wa-al-samāʾi,
“the Self-Sufficient, who neither begets nor is begotten, and to whom none is equal. O Living One, O Sustainer; O Living One when no other lives, whose dominion and being abide forever; O Living One, Giver of life to the dead; O Living One, Giver of death to the living, Heir of the people of earth and heaven.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ، وَبِاسْمِكَ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ، اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الْأَعْظَمِ الْأَجَلِّ الْأَعَزِّ الْأَكْرَمِ الَّذِي إِذَا دُعِيتَ بِهِ أَجَبْتَ وَإِذَا سُئِلْتَ بِهِ أَعْطَيْتَ،
Allāhumma ʾinnī ʾasʾaluka bi-smika bismi Allāhi al-raḥmāni al-raḥīmi, wabi-smika alladhī lā ʾilāha ʾillā huwa al-ḥayyu al-qayyūmu lā taʾkhudhuhu sinatun walā nawmun, Allāhumma ʾinnī ʾasʾaluka bi-smika al-ʾaʿẓami al-ʾajalli al-ʾaʿazzi al-ʾakrami alladhī ʾidhā duʿīta bihi ʾajabta wa-ʾidhā suʾilta bihi ʾaʿṭayta,
“O God, I ask You by Your name, ‘In the name of God, the Merciful, the Compassionate,’ and by Your name, ‘There is no god but Him, the Living, the Sustainer; neither drowsiness nor sleep overtakes Him.’ O God, I ask You by Your greatest, most majestic, mightiest, most generous name, through which You answer when called upon and give when asked.”
يَا نُورَ النُّورِ، يَا مُدَبِّرَ الْأُمُورِ، يَا عَالِمَ مَا فِي الصُّدُورِ، يَا سَمِيعُ يَا قَرِيبُ يَا مُجِيبَ الدُّعَاءِ، يَا لَطِيفًا لِمَا يَشَاءُ، يَا رَؤُوفُ يَا رَحِيمُ يَا كَبِيرُ يَا عَظِيمُ يَا اللَّهُ يَا رَحْمَٰنُ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ، اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ، وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ، يَا إِلَٰهِي وَإِلَٰهَ كُلِّ شَيْءٍ إِلَٰهًا وَاحِدًا لَا إِلَٰهَ إِلَّا أَنْتَ،
yā nūra al-nūri, yā mudabbira al-ʾumūri, yā ʿālima mā fī al-ṣudūri, yā samīʿu yā qarību yā mujība al-duʿāʾi, yā laṭīfan limā yashāʾu, yā raʾūfu yā raḥīmu yā kabīru yā ʿaẓīmu yā Allāhu yā raḥmānu yā dhā al-jalāli wa-al-ʾikrāmi, Allāhu lā ʾilāha ʾillā huwa al-ḥayyu al-qayyūmu, waʿanati al-wujūhu lilḥayyi al-qayyūmi, yā ʾilāhī wa-ʾilāha kulli shayʾin ʾilāhan wāḥidan lā ʾilāha ʾillā ʾanta,
“O Light of Light, O Governor of affairs, O Knower of what breasts contain, O All-Hearing, O Near One, O Answerer of supplication, O One gentle toward whatever He wills, O Compassionate, O Merciful, O Great, O Magnificent, O God, O Merciful One, O Possessor of majesty and honor. God: there is no god but Him, the Living, the Sustainer. Faces bow before the Living, the Sustainer. O my God and God of everything, one God: there is no god but You.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ اللَّهُ اللَّهُ اللَّهُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ، أَنْتَ الْأَوَّلُ الْآخِرُ الظَّاهِرُ الْبَاطِنُ وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا،
Allāhumma ʾinnī ʾasʾaluka bi-smika Allāhu Allāhu Allāhu Allāhu alladhī lā ʾilāha ʾillā huwa rabbu al-ʿarshi al-ʿaẓīmi, fataʿālā Allāhu al-maliku al-ḥaqqu lā ʾilāha ʾillā huwa rabbu al-ʿarshi al-karīmi, ʾanta al-ʾawwalu al-ʾākhiru al-ẓāhiru al-bāṭinu wasiʿta kulla shayʾin raḥmatan waʿilman,
“O God, I ask You by Your name: God, God, God, God, beside whom there is no god, Lord of the mighty Throne. Exalted is God, the True King; there is no god but Him, Lord of the noble Throne. You are the First, the Last, the Outward, the Inward. You encompass everything in mercy and knowledge.”
كَافٌ هَاءٌ يَاءٌ عَيْنٌ صَادٌ، حَاءٌ مِيمٌ عَيْنٌ سِينٌ قَافٌ، أَلِفٌ لَامٌ رَاءٌ، حَاءٌ مِيمٌ نُونٌ، يَا وَاحِدُ يَا قَهَّارُ يَا عَزِيزُ يَا جَبَّارُ يَا أَحَدُ يَا صَمَدُ يَا وَدُودُ يَا غَفُورُ،
kāfun hāʾun yāʾun ʿaynun ṣādun, ḥāʾun mīmun ʿaynun sīnun qāfun, ʾalifun lāmun rāʾun, ḥāʾun mīmun nūnun, yā wāḥidu yā qahhāru yā ʿazīzu yā jabbāru yā ʾaḥadu yā ṣamadu yā wadūdu yā ghafūru,
“Kāf, Hāʾ, Yāʾ, ʿAyn, Ṣād; Ḥāʾ, Mīm, ʿAyn, Sīn, Qāf; Alif, Lām, Rāʾ; Ḥāʾ, Mīm, Nūn. O One, O Subduer, O Mighty, O Compeller, O Unique, O Self-Sufficient, O Loving, O Forgiving.”
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ، هُوَ الرَّحْمَٰنُ الرَّحِيمُ، لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، اللَّهُمَّ إِنِّي أَدْعُوكَ بِاسْمِكَ الْمَكْنُونِ الْمَخْزُونِ الْمُنَزَّلِ السَّلَامِ، الطُّهْرِ الطَّاهِرِ، الْقُدْسِ الْمُقَدَّسِ،
huwa Allāhu alladhī lā ʾilāha ʾillā huwa ʿālimu al-ghaybi wa-al-shahādati, huwa al-raḥmānu al-raḥīmu, lā ʾilāha ʾillā ʾanta subḥānaka ʾinnī kuntu mina al-ẓālimīna, Allāhumma ʾinnī ʾadʿūka bi-smika al-maknūni al-makhzūni al-munazzali al-salāmi, al-ṭuhri al-ṭāhiri, al-qudsi al-muqaddasi,
“He is God, beside whom there is no god, Knower of the unseen and the seen. He is the Merciful, the Compassionate. There is no god but You; glory be to You. I have been among the wrongdoers. O God, I call upon You by Your concealed, treasured, revealed name: Peace; Purity, the Pure; Holiness, the Holy.”
يَا دَهْرُ يَا دَيْهُورُ يَا دَيْهَارُ يَا أَبَدُ يَا أَزَلُ يَا مَنْ لَمْ يَزَلْ وَلَا يَزُولُ، هُوَ يَا هُوَ، لَا إِلَٰهَ إِلَّا هُوَ، يَا مَنْ لَا هُوَ إِلَّا هُوَ، يَا مَنْ لَا يَعْلَمُ مَا هُوَ إِلَّا هُوَ، يَا كَانُ يَا كَيْنَانُ يَا رُوحُ يَا كَائِنًا قَبْلَ كُلِّ كَوْنٍ يَا كَائِنًا بَعْدَ كُلِّ كَوْنٍ يَا مَكْنُونًا لِكُلِّ كَوْنٍ،
yā dahru yā dayhūru yā dayhāru yā ʾabadu yā ʾazalu yā man lam yazal walā yazūlu, huwa yā huwa, lā ʾilāha ʾillā huwa, yā man lā huwa ʾillā huwa, yā man lā yaʿlamu mā huwa ʾillā huwa, yā kānu yā kaynānu yā rūḥu yā kāʾinan qabla kulli kawnin yā kāʾinan baʿda kulli kawnin yā maknūnan likulli kawnin,
“O Time, O Dayhūr, O Dayhār, O Eternity, O Beginninglessness, O One who has never ceased and never passes away; He, O He; there is no god but Him; O One beside whom there is no He but He; O One whose reality none knows but He; O Kānu, O Kaynānu, O Spirit; O Being before every being, O Being after every being, O One concealed from every being.”
إَهْيَا شَرْ إَهْيَا أَدْنَايَ أَصْبَاؤُتْ، يَا مُجَلِّيَ عَظَائِمِ الْأُمُورِ، فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ،
ʾahyā shar ʾahyā ʾadnāya ʾaṣbāʾut, yā mujalliya ʿaẓāʾimi al-ʾumūri, fa-ʾin tawallaw faqul ḥasbiya Allāhu lā ʾilāha ʾillā huwa ʿalayhi tawakkaltu wahuwa rabbu al-ʿarshi al-ʿaẓīmi, laysa kamithlihi shayʾun wahuwa al-samīʿu al-baṣīru,
“Ahyā shar Ahyā, Adnāya, Aṣbāʾut; O One who dispels the gravest troubles. ‘If they turn away, say: God is sufficient for me; there is no god but Him. On Him I have placed my trust, and He is Lord of the mighty Throne.’ Nothing is like Him, and He is the All-Hearing, the All-Seeing.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، وَلْيَقُلْ هَٰذِهِ الْأَدْعِيَةَ الْمَأْثُورَةَ:
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin kamā ṣallayta ʿalā ʾIbrāhīma waʿalā ʾāli ʾIbrāhīma, wabārik ʿalā Muḥammadin waʿalā ʾāli Muḥammadin kamā bārakta ʿalā ʾIbrāhīma waʿalā ʾāli ʾIbrāhīma ʾinnaka ḥamīdun majīdun, walyaqul hādhihi al-ʾadʿiyata al-maʾthūrata:
“O God, bless Muḥammad and the family of Muḥammad as You blessed Abraham and the family of Abraham. Bestow blessing upon Muḥammad and the family of Muḥammad as You bestowed blessing upon Abraham and the family of Abraham. You are Praiseworthy, Glorious.” Let him say these transmitted supplications:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ اللَّهُمَّ يَا رَبِّ قَلْبًا سَلِيمًا وَلِسَانًا صَادِقًا وَعَمَلًا مُتَقَبَّلًا، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ فَإِنَّكَ تَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ،
Allāhumma ʾinnī ʾasʾaluka al-thabāta fī al-ʾamri wa-al-ʿazīmata ʿalā al-rushdi, wa-ʾasʾaluka shukra niʿmatika waḥusna ʿibādatika, wa-ʾasʾaluka Allāhumma yā rabbi qalban salīman walisānan ṣādiqan waʿamalan mutaqabbalan, wa-ʾasʾaluka min khayri mā taʿlamu wa-ʾaʿūdhu bika min sharri mā taʿlamu wa-ʾastaghfiruka limā taʿlamu fa-ʾinnaka taʿlamu walā ʾaʿlamu wa-ʾanta ʿallāmu al-ghuyūbi,
“O God, I ask You for steadfastness in the matter and firm resolve upon right guidance. I ask You for gratitude for Your blessing and excellence in worshipping You. I ask You, O God, my Lord, for a sound heart, a truthful tongue, and an accepted deed. I ask You for the good that You know; I seek refuge in You from the evil that You know; and I ask Your forgiveness for what You know. You know, and I do not know; You are the Knower of all that is unseen.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَرْتُ، فَإِنَّكَ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَعَلَى كُلِّ غَيْبٍ شَهِيدٌ، اللَّهُمَّ إِنِّي أَسْأَلُكَ إِيمَانًا لَا يَرْتَدُّ وَنَعِيمًا لَا يَنْفَدُ وَقُرَّةَ عَيْنِ الْأَبَدِ وَمُرَافَقَةَ نَبِيِّكَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَعْلَى جَنَّةِ الْخُلْدِ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ghfir lī mā qaddamtu wamā ʾakhkhartu wamā ʾaʿlantu wamā ʾasrartu, fa-ʾinnaka ʾanta al-muqaddimu wa-ʾanta al-muʾakhkhiru wa-ʾanta ʿalā kulli shayʾin qadīrun waʿalā kulli ghaybin shahīdun, Allāhumma ʾinnī ʾasʾaluka ʾīmānan lā yartaddu wanaʿīman lā yanfadu waqurrata ʿayni al-ʾabadi wamurāfaqata nabiyyika Muḥammadin ṣallā Allāhu ʿalayhi wasallama fī ʾaʿlā jannati al-khuldi,
“O God, bless Muḥammad and the family of Muḥammad, and forgive what I have sent ahead and left behind, what I have made public and kept secret. You are the One who brings forward, and You are the One who holds back. You have power over everything and witness every unseen thing. O God, I ask You for faith that never turns back, bliss that is never exhausted, everlasting delight, and the company of Your prophet Muḥammad, God bless him and grant him peace, in the highest Garden of everlasting life.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ الطَّيِّبَاتِ وَفِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ، أَسْأَلُكَ اللَّهُمَّ يَا رَبِّ الصَّلَاةَ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ أَجْمَعِينَ وَأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ وَأَنْ تَتُوبَ عَلَيَّ وَتَغْفِرَ لِي وَتَرْحَمَنِي، وَإِذَا أَرَدْتَ بِقَوْمٍ فِتْنَةً فَاقْبِضْنِي إِلَيْكَ غَيْرَ مَفْتُونٍ يَا أَرْحَمَ الرَّاحِمِينَ،
Allāhumma ʾinnī ʾasʾaluka al-ṭayyibāti wafiʿla al-khayrāti watarka al-munkarāti waḥubba al-masākīni, ʾasʾaluka Allāhumma yā rabbi al-ṣalāta ʿalā Muḥammadin waʿalā ʾālihi ʾajmaʿīna wa-ʾasʾaluka ḥubbaka waḥubba man yuḥibbuka waḥubba ʿamalin yuqarribu ʾilā ḥubbika wa-ʾan tatūba ʿalayya wataghfira lī watarḥamanī, wa-ʾidhā ʾaradta biqawmin fitnatan fa-qbiḍnī ʾilayka ghayra maftūnin yā ʾarḥama al-rāḥimīna,
“O God, I ask You for good things, the doing of good deeds, the abandonment of wrong, and love for the poor. I ask You, O God, my Lord, to bless Muḥammad and all his family. I ask You for love of You, love of those who love You, and love of a deed that brings one near to Your love; and that You accept my repentance, forgive me, and have mercy on me. When You intend a trial for a people, take me to Yourself without my having been led astray, O most merciful of the merciful.”
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي، أَسْأَلُكَ اللَّهُمَّ يَا رَبِّ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وَكَلِمَةَ الْعَدْلِ فِي الرِّضَا وَالْغَضَبِ وَالْقَصْدَ فِي الْغِنَى وَالْفَقْرِ وَلَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ وَأَعُوذُ بِكَ مِنْ ضَرَّاءَ مُضِرَّةٍ،
Allāhumma biʿilmika al-ghayba waqudratika ʿalā al-khalqi ʾaḥyinī mā kānati al-ḥayātu khayran lī watawaffanī ʾidhā kānati al-wafātu khayran lī, ʾasʾaluka Allāhumma yā rabbi khashyataka fī al-ghaybi wa-al-shahādati wakalimata al-ʿadli fī al-riḍā wa-al-ghaḍabi wa-al-qaṣda fī al-ghinā wa-al-faqri waladhdhata al-naẓari ʾilā wajhika wa-al-shawqa ʾilā liqāʾika wa-ʾaʿūdhu bika min ḍarrāʾa muḍirratin,
“O God, by Your knowledge of the unseen and Your power over creation, keep me alive for as long as life is better for me, and take me in death when death is better for me. I ask You, O God, my Lord, for reverent fear of You in secret and in the open, a just word in contentment and anger, moderation in wealth and poverty, the delight of gazing upon Your face, and longing to meet You. I seek refuge in You from harmful adversity,”
وَفِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ يَا رَبِّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعْصِيَتِكَ وَمِنْ طَاعَتِكَ مَا تُدْخِلُنَا بِهِ جَنَّتَكَ وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا،
wafitnatin muḍillatin, Allāhumma yā rabbi zayyinnā bizīnati al-ʾīmāni wa-jʿalnā hudātan muhtadīna, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-qsim lanā min khashyatika mā yaḥūlu baynanā wabayna maʿṣiyatika wamin ṭāʿatika mā tudkhilunā bihi jannataka wamina al-yaqīni mā tuhawwinu bihi ʿalaynā maṣāʾiba al-dunyā,
“and from a trial that leads astray. O God, my Lord, adorn us with the adornment of faith and make us guides who are rightly guided. O God, bless Muḥammad and the family of Muḥammad. Allot us enough reverent fear of You to stand between us and disobedience to You; enough obedience to You for You to admit us through it to Your Garden; and enough certainty for You to ease for us the afflictions of this world.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَارْزُقْنَا حُزْنَ خَوْفِ الْوَعِيدِ وَسُرُورَ رَجَاءِ الْمَوْعُودِ حَتَّى نَجِدَ لَذَّةَ مَا نَطْلُبُ وَغَمَّ مَا مِنْهُ نَهْرُبُ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ سَيِّدِ الْأَوَّلِينَ وَالْآخِرِينَ وَصَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ أَجْمَعِينَ وَأَلْبِسْ وُجُوهَنَا مِنْكَ الْحَيَاءَ وَامْلَأْ قُلُوبَنَا بِكَ فَرَحًا،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-rzuqnā ḥuzna khawfi al-waʿīdi wasurūra rajāʾi al-mawʿūdi ḥattā najida ladhdhata mā naṭlubu waghamma mā minhu nahrubu, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin sayyidi al-ʾawwalīna wa-al-ʾākhirīna waṣalli ʿalā Muḥammadin waʿalā ʾālihi ʾajmaʿīna wa-ʾalbis wujūhanā minka al-ḥayāʾa wa-mlaʾ qulūbanā bika faraḥan,
“O God, bless Muḥammad and the family of Muḥammad. Grant us the sorrow of fearing the threatened punishment and the joy of hoping for what is promised, until we find the delight of what we seek and the grief of what we flee. O God, bless Muḥammad and the family of Muḥammad, master of the first and the last. Bless Muḥammad and all his family. Clothe our faces in modesty before You and fill our hearts with joy in You.”
وَأَسْكِنْ فِي نُفُوسِنَا مِنْ عَظَمَتِكَ، وَذَلِّلْ جَوَارِحَنَا لِخِدْمَتِكَ وَاجْعَلْكَ أَحَبَّ إِلَيْنَا مِمَّا سِوَاكَ وَاجْعَلْنَا أَخْشَى لَكَ مِمَّا سِوَاكَ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ،
wa-ʾaskin fī nufūsinā min ʿaẓamatika, wadhallil jawāriḥanā likhidmatika wa-jʿalka ʾaḥabba ʾilaynā mimmā siwāka wa-jʿalnā ʾakhshā laka mimmā siwāka, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾaʿinnī ʿalā dhikrika washukrika waḥusni ʿibādatika,
“Set within our souls a sense of Your greatness, humble our limbs to Your service, make Yourself dearer to us than anything besides You, and make us more fearful of You than of anything besides You. O God, bless Muḥammad and the family of Muḥammad, and help me remember You, thank You, and worship You well.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَسْأَلُكَ تَمَامَ النِّعْمَةِ بِتَمَامِ التَّوْبَةِ وَدَوَامَ الْعَافِيَةِ بِدَوَامِ الْعِصْمَةِ وَأَدَاءَ الشُّكْرِ بِحُسْنِ الْعِبَادَةِ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْغِنَى وَفِتْنَةِ الْفَقْرِ وَأَعُوذُ بِكَ مِنْ ضِيقِ الصَّدْرِ وَشَتَاتِ الْأَمْرِ وَعَذَابِ الْقَبْرِ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾasʾaluka tamāma al-niʿmati bitamāmi al-tawbati wadawāma al-ʿāfiyati bidawāmi al-ʿiṣmati wa-ʾadāʾa al-shukri biḥusni al-ʿibādati, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾaʿūdhu bika min fitnati al-ghinā wafitnati al-faqri wa-ʾaʿūdhu bika min ḍīqi al-ṣadri washatāti al-ʾamri waʿadhābi al-qabri,
“O God, bless Muḥammad and the family of Muḥammad. I ask You for the completion of blessing through complete repentance, lasting well-being through lasting protection, and the fulfillment of gratitude through excellent worship. O God, bless Muḥammad and the family of Muḥammad. I seek refuge in You from the trial of wealth and the trial of poverty. I seek refuge in You from constriction of the breast, scattered affairs, and punishment in the grave.”
وَأَعُوذُ بِكَ مِنْ غِنًى مُطْغٍ وَمِنْ فَقْرٍ مُنْسٍ وَمِنْ هَوًى مُرْدٍ وَقَرِينٍ مُغْوٍ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَأَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ نَبِيِّكَ وَصَفِيِّكَ وَلَا تُقَدِّمْنِي لِعَذَابٍ وَلَا تُؤَخِّرْنِي لِسَيِّئِ الْفِتَنِ، أَعُوذُ بِكَ يَا اللَّهُ مِنَ الْفِتَنِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَأَعُوذُ بِكَ مِنَ الْمِحَنِ مَا خَفِيَ مِنْهَا وَمَا عَلَنَ.
wa-ʾaʿūdhu bika min ghinan muṭghin wamin faqrin munsin wamin hawan murdin waqarīnin mughwin, Allāhumma ʾinnī ʾasʾaluka al-ṣalāta ʿalā Muḥammadin waʿalā ʾālihi wa-ʾasʾaluka al-hudā wa-al-tuqā wa-al-ʿafāfa wa-al-ghinā, Allāhumma ṣalli ʿalā Muḥammadin nabiyyika waṣafiyyika walā tuqaddimnī liʿadhābin walā tuʾakhkhirnī lisayyiʾi al-fitani, ʾaʿūdhu bika yā Allāhu mina al-fitani mā ẓahara minhā wamā baṭana wa-ʾaʿūdhu bika mina al-miḥani mā khafiya minhā wamā ʿalana.
“I seek refuge in You from wealth that makes one overstep, poverty that makes one forget, desire that brings ruin, and a companion who leads astray. O God, I ask You to bless Muḥammad and his family, and I ask You for guidance, reverent fear, chastity, and sufficiency. O God, bless Muḥammad, Your prophet and chosen one. Do not send me ahead to punishment or leave me behind for evil trials. I seek refuge in You, O God, from trials, those manifest and those hidden; and I seek refuge in You from ordeals, those concealed and those open.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ الصَّلَاةَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِهِ وَأَسْأَلُكَ خَيْرَ هَٰذَا الْيَوْمِ وَخَيْرَ مَا فِيهِ وَأَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا فِيهِ، أَعُوذُ بِكَ اللَّهُمَّ يَا رَبِّ مِنْ شَرِّ طَوَارِقِ اللَّيْلِ وَالنَّهَارِ وَمِنْ بَغَتَاتِ الْأُمُورِ وَفَجْأَةِ الْأَقْدَارِ وَمِنْ شَرِّ كُلِّ طَارِقٍ يَطْرُقُ إِلَّا طَارِقًا يَطْرُقُ مِنْكَ بِخَيْرٍ يَا رَحْمَٰنَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيمَهُمَا،
Allāhumma ʾinnī ʾasʾaluka al-ṣalāta ʿalā nabiyyika Muḥammadin waʿalā ʾālihi wa-ʾasʾaluka khayra hādhā al-yawmi wakhayra mā fīhi wa-ʾaʿūdhu bika min sharrihi washarri mā fīhi, ʾaʿūdhu bika Allāhumma yā rabbi min sharri ṭawāriqi al-layli wa-al-nahāri wamin baghatāti al-ʾumūri wafajʾati al-ʾaqdāri wamin sharri kulli ṭāriqin yaṭruqu ʾillā ṭāriqan yaṭruqu minka bikhayrin yā raḥmāna al-dunyā wa-al-ʾākhirati waraḥīmahumā,
“O God, I ask You to bless Your prophet Muḥammad and his family. I ask You for the good of this day and the good of what is in it, and I seek refuge in You from its evil and the evil of what is in it. I seek refuge in You, O God, my Lord, from the evil of the things that come by night and day, from sudden turns of affairs and the unexpected arrival of decrees, and from the evil of every visitor who comes, except one who comes from You with good, O Merciful One of this world and the next, Compassionate toward both.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَاجْعَلْ يَوْمَنَا هَٰذَا أَوَّلَهُ صَلَاحًا وَأَوْسَطَهُ فَلَاحًا وَآخِرَهُ نَجَاحًا، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاجْعَلْ أَوَّلَهُ رَحْمَةً وَأَوْسَطَهُ نِعْمَةً وَآخِرَهُ تَكْرِمَةً،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾālihi wa-jʿal yawmanā hādhā ʾawwalahu ṣalāḥan wa-ʾawsaṭahu falāḥan wa-ʾākhirahu najāḥan, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-jʿal ʾawwalahu raḥmatan wa-ʾawsaṭahu niʿmatan wa-ʾākhirahu takrimatan,
“O God, bless Muḥammad and his family. Make this day of ours sound in its beginning, prosperous in its middle, and successful in its end. O God, bless Muḥammad and the family of Muḥammad. Make its beginning mercy, its middle blessing, and its end honor.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ نَبِيِّكَ وَعَلَى آلِهِ وَأَعُوذُ بِكَ أَنْ أَزِلَّ أَوْ أُزَلَّ أَوْ أَضِلَّ أَوْ أُضَلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ، عَزَّ جَارُكَ وَجَلَّ ثَنَاؤُكَ وَتَبَارَكَ أَسْمَاؤُكَ وَلَا إِلَٰهَ غَيْرُكَ،
Allāhumma ṣalli ʿalā Muḥammadin nabiyyika waʿalā ʾālihi wa-ʾaʿūdhu bika ʾan ʾazilla ʾaw ʾuzalla ʾaw ʾaḍilla ʾaw ʾuḍalla ʾaw ʾaẓlima ʾaw ʾuẓlama ʾaw ʾajhala ʾaw yujhala ʿalayya, ʿazza jāruka wajalla thanāʾuka watabāraka ʾasmāʾuka walā ʾilāha ghayruka,
“O God, bless Muḥammad Your prophet and his family. I seek refuge in You from slipping or being made to slip, going astray or being led astray, wronging or being wronged, acting ignorantly or being treated ignorantly. Mighty is the one under Your protection, glorious is Your praise, and blessed are Your names. There is no god besides You.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَأَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَعَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ فِتْنَةِ الْمَسِيحِ وَالدَّجَّالِ، وَإِذَا أَرَدْتَ بِقَوْمٍ سُوءًا أَوْ فِتْنَةً فَاقْبِضْنِي إِلَيْكَ غَيْرَ مُبَدَّلٍ وَلَا مَفْتُونٍ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾālihi wa-ʾaʿūdhu bika min ʿadhābi jahannama waʿadhābi al-qabri wamin fitnati al-maḥyā wa-al-mamāti wamin fitnati al-masīḥi wa-al-dajjāli, wa-ʾidhā ʾaradta biqawmin sūʾan ʾaw fitnatan fa-qbiḍnī ʾilayka ghayra mubaddalin walā maftūnin,
“O God, bless Muḥammad and his family. I seek refuge in You from the punishment of Hell and the punishment of the grave, from the trial of life and death, and from the trial of the Messiah and the Dajjāl. When You intend harm or a trial for a people, take me to Yourself neither changed nor led astray.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ، اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي، وَأَسْأَلُكَ خَيْرَ الْحَيَاةِ وَبَرَكَةَ الْحَيَاةِ وَأَعُوذُ بِكَ مِنْ شَرِّ الْوَفَاةِ، وَأَسْأَلُكَ خَيْرَ مَا بَيْنَهُمَا وَخَيْرَ مَا بَعْدَ ذَٰلِكَ، أَحْيِنِي حَيَاةَ السُّعَدَاءِ حَيَاةَ مَنْ تُحِبُّ بَقَاءَهُ وَتَوَفَّنِي وَفَاةَ الشُّهَدَاءِ وَفَاةَ مَنْ تُحِبُّ لِقَاءَهُ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾālihi, Allāhumma ʾaḥyinī mā kānati al-ḥayātu khayran lī watawaffanī ʾidhā kānati al-wafātu khayran lī, wa-ʾasʾaluka khayra al-ḥayāti wabarakata al-ḥayāti wa-ʾaʿūdhu bika min sharri al-wafāti, wa-ʾasʾaluka khayra mā baynahumā wakhayra mā baʿda dhālika, ʾaḥyinī ḥayāta al-suʿadāʾi ḥayāta man tuḥibbu baqāʾahu watawaffanī wafāta al-shuhadāʾi wafāta man tuḥibbu liqāʾahu,
“O God, bless Muḥammad and his family. O God, keep me alive for as long as life is better for me and take me in death when death is better for me. I ask You for the good of life and the blessing of life, and I seek refuge in You from the evil of death. I ask You for the good of what lies between them and the good of what comes afterward. Let me live the life of the fortunate, the life of one whose remaining alive You love. Let me die the death of the martyrs, the death of one whose meeting You love.”
يَا خَيْرَ الرَّازِقِينَ وَيَا أَحْسَنَ التَّوَّابِينَ وَيَا أَحْكَمَ الْحَاكِمِينَ وَيَا أَرْحَمَ الرَّاحِمِينَ وَيَا رَبَّ الْعَالَمِينَ، أَعُوذُ بِكَ مِنْ شَرِّ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا،
yā khayra al-rāziqīna wayā ʾaḥsana al-tawwābīna wayā ʾaḥkama al-ḥākimīna wayā ʾarḥama al-rāḥimīna wayā rabba al-ʿālamīna, ʾaʿūdhu bika min sharri mā yaliju fī al-ʾarḍi wamā yakhruju minhā wamin sharri mā yanzilu mina al-samāʾi wamā yaʿruju fīhā,
“O best of providers, O best in accepting repentance, O wisest of judges, O most merciful of the merciful, O Lord of all worlds: I seek refuge in You from the evil of what enters the earth and what comes out of it, and from the evil of what descends from heaven and what ascends into it.”
الْحَمْدُ لِلَّهِ الَّذِي تَوَاضَعَ كُلُّ شَيْءٍ لِعَظَمَتِهِ وَذَلَّ كُلُّ شَيْءٍ لِعِزَّتِهِ وَخَضَعَ كُلُّ شَيْءٍ لِمُلْكِهِ وَاسْتَسْلَمَ كُلُّ شَيْءٍ لِقُدْرَتِهِ، وَالْحَمْدُ لِلَّهِ الَّذِي سَكَنَ كُلُّ شَيْءٍ لِهَيْبَتِهِ وَالْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ كُلَّ شَيْءٍ بِحِكْمَتِهِ وَتَصَاغَرَ كُلُّ شَيْءٍ لِكِبْرِيَائِهِ،
al-ḥamdu li-llāhi alladhī tawāḍaʿa kullu shayʾin liʿaẓamatihi wadhalla kullu shayʾin liʿizzatihi wakhaḍaʿa kullu shayʾin limulkihi wa-staslama kullu shayʾin liqudratihi, wa-al-ḥamdu li-llāhi alladhī sakana kullu shayʾin lihaybatihi wa-al-ḥamdu li-llāhi alladhī ʾaẓhara kulla shayʾin biḥikmatihi wataṣāghara kullu shayʾin likibriyāʾihi,
“Praise belongs to God, before whose greatness everything humbles itself, before whose might everything becomes lowly, before whose dominion everything bows, and to whose power everything surrenders. Praise belongs to God, before whose awe everything grows still. Praise belongs to God, who brings everything into view through His wisdom, and before whose majesty everything becomes small.”
اللَّهُمَّ صَلِّ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ فِي الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ كَرِيمٌ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَنَبِيِّكَ وَرَسُولِكَ النَّبِيِّ الْأُمِّيِّ الرَّسُولِ الْأَمِينِ وَأَعْطِهِ الْمَقَامَ الْمَحْمُودَ يَوْمَ الدِّينِ،
Allāhumma ṣalli ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾazwājihi wadhurriyyatihi fī al-ʿālamīna ʾinnaka ḥamīdun majīdun karīmun, Allāhumma ṣalli ʿalā Muḥammadin ʿabdika wanabiyyika warasūlika al-nabiyyi al-ʾummiyyi al-rasūli al-ʾamīni wa-ʾaʿṭihi al-maqāma al-maḥmūda yawma al-dīni,
“O God, bless Your prophet Muḥammad, the family of Muḥammad, his spouses, and his descendants among all worlds. You are Praiseworthy, Glorious, Generous. O God, bless Muḥammad, Your servant, Your prophet, and Your messenger, the unlettered prophet, the trustworthy messenger. Grant him the praised station on the Day of Judgment.”
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ حِدَّةِ الْحِرْصِ وَشِدَّةِ الطَّمَعِ وَسَوْرَةِ الْغَضَبِ وَسِنَةِ الْغَفْلَةِ وَتَعَاطِي الذِّلَّةِ، أَعُوذُ بِكَ مِنْ مُبَاهَاةِ الْمُكْثِرِينَ وَالْإِزْرَاءِ عَلَى الْمُقِلِّينَ وَأَنْ أَنْصُرَ ظَالِمًا أَوْ أَخْذُلَ مَظْلُومًا وَأَنْ أَقُولَ فِي الْعِلْمِ بِغَيْرِ الْعِلْمِ وَأَعْمَلَ فِي الدِّينِ بِغَيْرِ يَقِينٍ،
Allāhumma ʾinnī ʾaʿūdhu bika min ḥiddati al-ḥirṣi washiddati al-ṭamaʿi wasawrati al-ghaḍabi wasinati al-ghaflati wataʿāṭī al-dhillati, ʾaʿūdhu bika min mubāhāti al-mukthirīna wa-al-ʾizrāʾi ʿalā al-muqillīna wa-ʾan ʾanṣura ẓāliman ʾaw ʾakhdhula maẓlūman wa-ʾan ʾaqūla fī al-ʿilmi bighayri al-ʿilmi wa-ʾaʿmala fī al-dīni bighayri yaqīnin,
“O God, I seek refuge in You from sharp greed, intense craving, the surge of anger, the drowsiness of heedlessness, and pursuing humiliation. I seek refuge in You from competing in boasting with the wealthy, belittling those with little, helping an oppressor or abandoning someone oppressed, speaking about knowledge without knowledge, and acting in religion without certainty.”
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ وَأَسْتَغْفِرُكَ لِمَا لَا أَعْلَمُ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنِ اتِّبَاعِ خُطُوَاتِ الشَّيْطَانِ وَشِرْكِهِ فِي الْمَالِ وَالْأَهْلِ وَقَبُولِ أَمْرِهِ فِي السُّوءِ وَالْفَحْشَاءِ،
Allāhumma ʾinnī ʾaʿūdhu bika ʾan ʾushrika bika wa-ʾanā ʾaʿlamu wa-ʾastaghfiruka limā lā ʾaʿlamu, Allāhumma ʾinnī ʾaʿūdhu bika mini ittibāʿi khuṭuwāti al-shayṭāni washirkihi fī al-māli wa-al-ʾahli waqabūli ʾamrihi fī al-sūʾi wa-al-faḥshāʾi,
“O God, I seek refuge in You from knowingly associating anything with You, and I ask Your forgiveness for what I do not know. O God, I seek refuge in You from following Satan’s footsteps, his sharing in wealth and family, and accepting his command to evil and indecency.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ الصَّلَاةَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِهِ وَأَسْأَلُكَ حُسْنَ الِاخْتِيَارِ وَصِحَّةَ الِاعْتِبَارِ وَصِدْقَ الِافْتِقَارِ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَافْتَحْ بِخَيْرٍ وَاخْتِمْ بِخَيْرٍ وَأَنْتَ الْفَتَّاحُ الْعَلِيمُ،
Allāhumma ʾinnī ʾasʾaluka al-ṣalāta ʿalā nabiyyika Muḥammadin waʿalā ʾālihi wa-ʾasʾaluka ḥusna al-ikhtiyāri waṣiḥḥata al-iʿtibāri waṣidqa al-iftiqāri, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ftaḥ bikhayrin wa-khtim bikhayrin wa-ʾanta al-fattāḥu al-ʿalīmu,
“O God, I ask You to bless Your prophet Muḥammad and his family. I ask You for sound choice, correct reflection, and sincere recognition of my need. O God, bless Muḥammad and the family of Muḥammad. Open with good and close with good; You are the Opener, the All-Knowing.”
اللَّهُمَّ صَلِّ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَارْحَمْ مَا خَلَقْتَ وَاغْفِرْ مَا قَدَّرْتَ وَطَيِّبْ مَا رَزَقْتَ وَتَمِّمْ مَا أَنْعَمْتَ وَتَقَبَّلْ مَا اسْتَعْمَلْتَ وَاحْفَظْ مَا اسْتَحْفَظْتَ وَلَا تَهْتِكْ مَا سَتَرْتَ فَإِنَّهُ لَا إِلَٰهَ لَنَا إِلَّا أَنْتَ،
Allāhumma ṣalli ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-rḥam mā khalaqta wa-ghfir mā qaddarta waṭayyib mā razaqta watammim mā ʾanʿamta wataqabbal mā istaʿmalta wa-ḥfaẓ mā istaḥfaẓta walā tahtik mā satarta fa-ʾinnahu lā ʾilāha lanā ʾillā ʾanta,
“O God, bless Your prophet Muḥammad and the family of Muḥammad. Have mercy on what You have created, forgive what You have decreed, make wholesome what You have provided, complete the favor You have bestowed, accept what You have set to work, guard what You have entrusted to care, and do not expose what You have concealed. For we have no god but You.”
أَسْتَغْفِرُكَ مِنْ كُلِّ لَذَّةٍ بِغَيْرِ ذِكْرِكَ وَمِنْ كُلِّ رَاحَةٍ بِغَيْرِ خِدْمَتِكَ وَمِنْ كُلِّ سُرُورٍ بِغَيْرِ قُرْبِكَ وَمِنْ كُلِّ فَرَحٍ بِغَيْرِ مُجَالَسَتِكَ وَمِنْ كُلِّ شُغْلٍ بِغَيْرِ مُعَامَلَتِكَ،
ʾastaghfiruka min kulli ladhdhatin bighayri dhikrika wamin kulli rāḥatin bighayri khidmatika wamin kulli surūrin bighayri qurbika wamin kulli faraḥin bighayri mujālasatika wamin kulli shughlin bighayri muʿāmalatika,
“I ask Your forgiveness for every pleasure without remembering You, for every rest without serving You, for every happiness without nearness to You, for every joy without sitting in Your company, and for every occupation without attending to You.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاجْعَلْنَا مِنْ أَوْلِيَائِكَ الْمُتَّقِينَ وَحِزْبِكَ الْمُفْلِحِينَ وَعِبَادِكَ الصَّالِحِينَ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاسْتَعْمِلْنَا بِمَرْضَاتِكَ عَنَّا وَوَفِّقْنَا لِمَحَابِّكَ مِنَّا وَصَرِّفْنَا بِحُسْنِ اخْتِيَارِكَ لَنَا،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-jʿalnā min ʾawliyāʾika al-muttaqīna waḥizbika al-mufliḥīna waʿibādika al-ṣāliḥīna, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-staʿmilnā bimarḍātika ʿannā wawaffiqnā limaḥābbika minnā waṣarrifnā biḥusni ikhtiyārika lanā,
“O God, bless Muḥammad and the family of Muḥammad. Make us among Your reverent friends, Your successful party, and Your righteous servants. O God, bless Muḥammad and the family of Muḥammad. Put us to work in what wins Your pleasure with us, grant us success in what You love from us, and direct us by Your good choice for us.”
اللَّهُمَّ صَلِّ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِهِ وَنَسْأَلُكَ جَوَامِعَ الْخَيْرِ وَفَوَاتِحَهُ وَخَوَاتِمَهُ وَنَعُوذُ بِكَ مِنْ جَوَامِعِ الشَّرِّ وَفَوَاتِحِهِ وَخَوَاتِمِهِ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَاحْفَظْنَا فِيمَا أَمَرْتَنَا وَاحْفَظْنَا عَمَّا نَهَيْتَنَا وَاحْفَظْ لَنَا مَا أَعْطَيْتَنَا يَا حَافِظَ الْحَافِظِينَ وَيَا ذَاكِرَ الذَّاكِرِينَ وَيَا شَاكِرَ الشَّاكِرِينَ،
Allāhumma ṣalli ʿalā nabiyyika Muḥammadin waʿalā ʾālihi wanasʾaluka jawāmiʿa al-khayri wafawātiḥahu wakhawātimahu wanaʿūdhu bika min jawāmiʿi al-sharri wafawātiḥihi wakhawātimihi, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ḥfaẓnā fīmā ʾamartanā wa-ḥfaẓnā ʿammā nahaytanā wa-ḥfaẓ lanā mā ʾaʿṭaytanā yā ḥāfiẓa al-ḥāfiẓīna wayā dhākira al-dhākirīna wayā shākira al-shākirīna,
“O God, bless Your prophet Muḥammad and his family. We ask You for all that gathers up good, its beginnings and its endings, and we seek refuge in You from all that gathers up evil, its beginnings and its endings. O God, bless Muḥammad and the family of Muḥammad. Guard us in what You have commanded us; guard us against what You have forbidden us; and preserve for us what You have given us, O Guardian of those who guard, O Rememberer of those who remember, O Appreciator of those who give thanks.”
بِحِفْظِكَ حَفِظُوا وَبِذِكْرِكَ ذَكَرُوا وَبِفَضْلِكَ شَكَرُوا، يَا غَوْثُ يَا مُغِيثُ يَا مُسْتَغَاثُ يَا غِيَاثَ الْمُسْتَغِيثِينَ، لَا تَكِلْنِي إِلَى نَفْسِي يَا رَبِّ طَرْفَةَ عَيْنٍ فَأَهْلِكَ وَلَا تَكِلْنِي إِلَى الْخَلْقِ فَأَضِيعَ، اكْلَأْنِي كَلَاءَةَ الْوَلِيدِ وَلَا تَخَلَّ عَنِّي وَتَوَلَّنِي بِمَا تَتَوَلَّى بِهِ عِبَادَكَ الصَّالِحِينَ،
biḥifẓika ḥafiẓū wabidhikrika dhakarū wabifaḍlika shakarū, yā ghawthu yā mughīthu yā mustaghāthu yā ghiyātha al-mustaghīthīna, lā takilnī ʾilā nafsī yā rabbi ṭarfata ʿaynin fa-ʾahlika walā takilnī ʾilā al-khalqi fa-ʾaḍīʿa, iklaʾnī kalāʾata al-walīdi walā takhalla ʿannī watawallanī bimā tatawallā bihi ʿibādaka al-ṣāliḥīna,
“By Your protection they kept guard; by Your remembrance they remembered; and by Your favor they gave thanks. O Help, O Helper, O One called upon for help, O Aid of those who seek aid: do not leave me to myself, my Lord, even for a blink of an eye, lest I perish. Do not leave me to created beings, lest I be lost. Guard me as a newborn is guarded; do not withdraw from me, and care for me as You care for Your righteous servants.”
اللَّهُمَّ صَلِّ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِهِ وَبِقُدْرَتِكَ عَلَيَّ تُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ، وَبِحِلْمِكَ عَنِّي اعْفُ عَنِّي إِنَّكَ أَنْتَ الْغَفَّارُ وَبِعِلْمِكَ بِي ارْفُقْ بِي إِنَّكَ أَنْتَ الرَّحْمَٰنُ الرَّحِيمُ وَبِمُلْكِكَ لِي مَلِّكْنِي نَفْسِي وَلَا تُسَلِّطْهَا عَلَيَّ إِنَّكَ أَنْتَ الْمَلِكُ الْجَبَّارُ،
Allāhumma ṣalli ʿalā nabiyyika Muḥammadin waʿalā ʾālihi wabiqudratika ʿalayya tub ʿalayya ʾinnaka ʾanta al-tawwābu al-raḥīmu, wabiḥilmika ʿannī uʿfu ʿannī ʾinnaka ʾanta al-ghaffāru wabiʿilmika bī urfuq bī ʾinnaka ʾanta al-raḥmānu al-raḥīmu wabimulkika lī malliknī nafsī walā tusalliṭhā ʿalayya ʾinnaka ʾanta al-maliku al-jabbāru,
“O God, bless Your prophet Muḥammad and his family. By Your power over me, turn toward me in acceptance of repentance, for You are the Accepter of repentance, the Merciful. By Your forbearance toward me, pardon me, for You are the Ever-Forgiving. By Your knowledge of me, be gentle with me, for You are the Merciful, the Compassionate. By Your ownership of me, give me mastery over my own self and do not give it power over me, for You are the King, the Compeller.”
سُبْحَانَكَ وَبِحَمْدِكَ لَا إِلَٰهَ إِلَّا أَنْتَ، عَمِلْتُ سُوءًا وَظَلَمْتُ نَفْسِي فَاغْفِرْ لِي ذَنْبِي إِنَّكَ أَنْتَ رَبِّي لَا إِلَٰهَ إِلَّا أَنْتَ، إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَلْهِمْنِي رُشْدِي وَقِنِي شَرَّ نَفْسِي،
subḥānaka wabiḥamdika lā ʾilāha ʾillā ʾanta, ʿamiltu sūʾan waẓalamtu nafsī fa-ghfir lī dhanbī ʾinnaka ʾanta rabbī lā ʾilāha ʾillā ʾanta, ʾinnahu lā yaghfiru al-dhunūba ʾillā ʾanta, Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾalhimnī rushdī waqinī sharra nafsī,
“Glory and praise be to You; there is no god but You. I have done wrong and wronged myself, so forgive my sin. You are my Lord; there is no god but You. None forgives sins except You. O God, bless Muḥammad and the family of Muḥammad, inspire me to my right course, and protect me from the evil of my own self.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَارْزُقْنِي حَلَالًا لَا تُعَاقِبُنِي عَلَيْهِ وَقَنِّعْنِي بِمَا رَزَقْتَنِي وَاسْتَعْمِلْنِي بِهِ صَالِحًا تَقْبَلُهُ مِنِّي، اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ وَحُسْنَ الْيَقِينِ وَالْمُعَافَاةَ فِي الدُّنْيَا وَالْآخِرَةِ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin wa-rzuqnī ḥalālan lā tuʿāqibunī ʿalayhi waqanniʿnī bimā razaqtanī wa-staʿmilnī bihi ṣāliḥan taqbaluhu minnī, Allāhumma ʾinnī ʾasʾaluka ʾan tuṣalliya ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾasʾaluka al-ʿafwa wa-al-ʿāfiyata waḥusna al-yaqīni wa-al-muʿāfāta fī al-dunyā wa-al-ʾākhirati,
“O God, bless Muḥammad and the family of Muḥammad. Provide me with something lawful for which You do not punish me, make me content with what You have provided me, and put me to righteous work through it that You accept from me. O God, I ask You to bless Your prophet Muḥammad and the family of Muḥammad. I ask You for pardon, well-being, sound certainty, and freedom from affliction in this world and the next.”
اللَّهُمَّ صَلِّ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ، أَبُوءُ بِنِعْمَتِكَ إِلَيْكَ وَأَبُوءُ بِذُنُوبِي إِلَيْكَ،
Allāhumma ṣalli ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾaʿūdhu biʿafwika min ʿiqābika wa-ʾaʿūdhu biriḍāka min sakhaṭika wa-ʾaʿūdhu bika minka, lā ʾuḥṣī thanāʾan ʿalayka ʾanta kamā ʾathnayta ʿalā nafsika, ʾabūʾu biniʿmatika ʾilayka wa-ʾabūʾu bidhunūbī ʾilayka,
“O God, bless Your prophet Muḥammad and the family of Muḥammad. I seek refuge in Your pardon from Your punishment. I seek refuge in Your good pleasure from Your displeasure. I seek refuge in You from You. I cannot enumerate praise of You; You are as You have praised Yourself. I acknowledge Your blessing to You, and I acknowledge my sins to You.”
هَٰذِهِ يَدَايَ بِمَا كَسَبَتْ أَنَا عَبْدُكَ ابْنُ عَبْدِكَ نَاصِيَتِي بِيَدِكَ، جَارٍ فِيَّ حُكْمُكَ نَافِذٌ فِيَّ قَضَاؤُكَ، عَدْلٌ فِيَّ مَشِيئَتُكَ إِنْ تُعَذِّبْ فَأَهْلُ ذَٰلِكَ أَنَا وَإِنْ تَرْحَمْ فَأَهْلُ ذَٰلِكَ أَنْتَ فَافْعَلْ.
hādhihi yadāya bimā kasabat ʾanā ʿabduka ibnu ʿabdika nāṣiyatī biyadika, jārin fiyya ḥukmuka nāfidhun fiyya qaḍāʾuka, ʿadlun fiyya mashīʾatuka ʾin tuʿadhdhib fa-ʾahlu dhālika ʾanā wa-ʾin tarḥam fa-ʾahlu dhālika ʾanta fa-fʿal.
“Here are my hands with what they have earned. I am Your servant, the son of Your servant; my forelock is in Your hand. Your judgment runs its course concerning me, Your decree takes effect concerning me, and Your will concerning me is just. If You punish, I deserve it; if You have mercy, that befits You. So act.”
اللَّهُمَّ يَا مَوْلَايَ يَا اللَّهُ يَا رَبُّ افْعَلْ بِي مَا أَنْتَ لَهُ أَهْلٌ وَلَا تَفْعَلْ اللَّهُمَّ يَا رَبُّ يَا اللَّهُ بِي مَا أَنَا لَهُ أَهْلٌ فَإِنَّكَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ، يَا مَنْ لَا تَضُرُّهُ الذُّنُوبُ وَلَا تَنْقُصُهُ الْمَغْفِرَةُ هَبْ لِي اللَّهُمَّ يَا رَبِّ مَا لَا يَضُرُّكَ وَأَعْطِنِي مَا لَا يَنْقُصُكَ،
Allāhumma yā mawlāya yā Allāhu yā rabbu ifʿal bī mā ʾanta lahu ʾahlun walā tafʿal Allāhumma yā rabbu yā Allāhu bī mā ʾanā lahu ʾahlun fa-ʾinnaka ʾahlu al-taqwā wa-ʾahlu al-maghfirati, yā man lā taḍurruhu al-dhunūbu walā tanquṣuhu al-maghfiratu hab lī Allāhumma yā rabbi mā lā yaḍurruka wa-ʾaʿṭinī mā lā yanquṣuka,
“O God, O my Master, O God, O Lord, do for me what befits You. Do not do to me, O God, O Lord, O God, what I deserve, for You are worthy of reverence and worthy of forgiveness. O One whom sins do not harm and forgiveness does not diminish, grant me, O God, my Lord, what does not harm You, and give me what does not diminish You.”
أَفْرِغِ اللَّهُمَّ عَلَيْنَا يَا رَبِّ صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ، أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِينَ، وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً إِنَّا هُدْنَا إِلَيْكَ،
ʾafrighi Allāhumma ʿalaynā yā rabbi ṣabran watawaffanā muslimīna wa-ʾalḥiqnā bi-al-ṣāliḥīna, ʾanta waliyyunā fa-ghfir lanā wa-rḥamnā wa-ʾanta khayru al-ghāfirīna, wa-ktub lanā fī hādhihi al-dunyā ḥasanatan wafī al-ʾākhirati ḥasanatan ʾinnā hudnā ʾilayka,
“Pour patience upon us, O God, my Lord. Take us in death as Muslims and join us with the righteous. You are our protector, so forgive us and have mercy on us; You are the best of those who forgive. Write for us good in this world and good in the life to come; we have turned to You.”
رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ، رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ، رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ،
rabbanā ʿalayka tawakkalnā wa-ʾilayka ʾanabnā wa-ʾilayka al-maṣīru, rabbanā lā tajʿalnā fitnatan lilladhīna kafarū wa-ghfir lanā rabbanā ʾinnaka ʾanta al-ʿazīzu al-ḥakīmu, rabbanā ighfir lanā dhunūbanā wa-ʾisrāfanā fī ʾamrinā wathabbit ʾaqdāmanā wa-nṣurnā ʿalā al-qawmi al-kāfirīna,
“Our Lord, on You we have placed our trust, to You we have turned, and to You is the final return. Our Lord, do not make us a trial for those who disbelieve. Forgive us, our Lord; You are the Mighty, the Wise. Our Lord, forgive our sins and our excess in our affairs, make our feet firm, and give us victory over the unbelieving people.”
رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ،
rabbanā ʾātinā min ladunka raḥmatan wahayyiʾ lanā min ʾamrinā rashadan, rabbanā ʾātinā fī al-dunyā ḥasanatan wafī al-ʾākhirati ḥasanatan waqinā ʿadhāba al-nāri,
“Our Lord, grant us mercy from Yourself and prepare right guidance for us in our affair. Our Lord, give us good in this world and good in the life to come, and protect us from the punishment of the Fire.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَسْأَلُكَ الصِّيَانَةَ وَالْعَوْنَ عَلَى الطَّاعَةِ وَالْعِصْمَةَ مِنَ الْمَعْصِيَةِ وَإِفْرَاغَ الصَّبْرِ فِي الْخِدْمَةِ وَإِيزَاعَ الشُّكْرِ عَلَى النِّعْمَةِ، وَأَسْأَلُكَ يَا مَوْلَايَ يَا اللَّهُ يَا رَبُّ الصَّلَاةَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَحُسْنَ الْخَاتِمَةِ،
Allāhumma ʾinnī ʾasʾaluka ʾan tuṣalliya ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾasʾaluka al-ṣiyānata wa-al-ʿawna ʿalā al-ṭāʿati wa-al-ʿiṣmata mina al-maʿṣiyati wa-ʾifrāgha al-ṣabri fī al-khidmati wa-ʾīzāʿa al-shukri ʿalā al-niʿmati, wa-ʾasʾaluka yā mawlāya yā Allāhu yā rabbu al-ṣalāta ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin waḥusna al-khātimati,
“O God, I ask You to bless Your prophet Muḥammad and the family of Muḥammad. I ask You for safeguarding, help in obedience, protection from disobedience, an outpouring of patience in service, and inspiration to give thanks for blessing. I ask You, O my Master, O God, O Lord, to bless Your prophet Muḥammad and the family of Muḥammad, and for a good ending.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى نَبِيِّكَ مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَأَسْأَلُكَ الْيَقِينَ وَحُسْنَ الْمَعْرِفَةِ بِكَ وَأَسْأَلُكَ الْمَحَبَّةَ وَحُسْنَ التَّوَكُّلِ عَلَيْكَ وَأَسْأَلُكَ الرِّضَا وَحُسْنَ الْمُنْقَلَبِ إِلَيْكَ،
Allāhumma ʾinnī ʾasʾaluka ʾan tuṣalliya ʿalā nabiyyika Muḥammadin waʿalā ʾāli Muḥammadin wa-ʾasʾaluka al-yaqīna waḥusna al-maʿrifati bika wa-ʾasʾaluka al-maḥabbata waḥusna al-tawakkuli ʿalayka wa-ʾasʾaluka al-riḍā waḥusna al-munqalabi ʾilayka,
“O God, I ask You to bless Your prophet Muḥammad and the family of Muḥammad. I ask You for certainty and sound knowledge of You. I ask You for love and sound reliance upon You. I ask You for contentment and a good return to You.”
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ، رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ،
rabbanā ʾinnanā samiʿnā munādiyan yunādī lilʾīmāni ʾan ʾāminū birabbikum fa-ʾāmannā rabbanā fa-ghfir lanā dhunūbanā wakaffir ʿannā sayyiʾātinā watawaffanā maʿa al-ʾabrāri, rabbanā wa-ʾātinā mā waʿadtanā ʿalā rusulika walā tukhzinā yawma al-qiyāmati ʾinnaka lā tukhlifu al-mīʿāda,
“Our Lord, we have heard a caller calling to faith: ‘Believe in your Lord,’ and we have believed. Our Lord, forgive our sins, efface our misdeeds, and take us in death with the righteous. Our Lord, give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. You do not break the promise.” (Qur’an 3:193–194).
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا، رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا إِلَى آخِرِهَا.
rabbanā lā tuʾākhidhnā ʾin nasīnā ʾaw ʾakhṭaʾnā, rabbanā walā taḥmil ʿalaynā ʾiṣran kamā ḥamaltahu ʿalā alladhīna min qablinā ʾilā ʾākhirihā.
“Our Lord, do not take us to task if we forget or make a mistake. Our Lord, do not lay upon us a burden as You laid upon those before us,” continuing to the end of the verse (Qur’an 2:286).
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَطَهِّرْ قُلُوبَنَا فِي قُلُوبِ الْأَبْرَارِ وَزَكِّ أَعْمَالَنَا فِي عَمَلِ الْأَخْيَارِ وَصَلِّ عَلَى أَرْوَاحِنَا فِي أَرْوَاحِ الشُّهَدَاءِ يَا أَكْرَمَ الْأَكْرَمِينَ وَيَا أَجْوَدَ الْأَجْوَدِينَ وَيَا أَرْحَمَ الرَّاحِمِينَ،
Allāhumma ṣalli ʿalā Muḥammadin waʿalā ʾāli Muḥammadin waṭahhir qulūbanā fī qulūbi al-ʾabrāri wazakki ʾaʿmālanā fī ʿamali al-ʾakhyāri wa-ṣalli ʿalā ʾarwāḥinā fī ʾarwāḥi al-shuhadāʾi yā ʾakrama al-ʾakramīna wayā ʾajwada al-ʾajwadīna wayā ʾarḥama al-rāḥimīna,
“O God, bless Muḥammad and the family of Muḥammad. Purify our hearts among the hearts of the righteous; purify our deeds among the deeds of the good; and bless our spirits among the spirits of the martyrs, O most generous of the generous, O most bountiful of the bountiful, O most merciful of the merciful.”
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَعِلْمًا وَزُهْدًا وَعِبَادَةً وَأَمْنًا وَرِزْقًا مِنْ حَلَالٍ وَفِي الْآخِرَةِ حَسَنَةً رِضْوَانَكَ وَالْجَنَّةَ، وَقِنَا بِرَحْمَتِكَ عَذَابَ النَّارِ وَعَذَابَ الْقَبْرِ وَقِنَا سَخَطَكَ وَغَضَبَكَ وَعَذَابَكَ وَأَهْوَالَهُ عَاجِلًا وَآجِلًا فِي الدِّينِ وَالدُّنْيَا وَالْآخِرَةِ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ،
rabbanā ʾātinā fī al-dunyā ḥasanatan waʿilman wazuhdan waʿibādatan wa-ʾamnan warizqan min ḥalālin wafī al-ʾākhirati ḥasanatan riḍwānaka wa-al-jannata, waqinā biraḥmatika ʿadhāba al-nāri waʿadhāba al-qabri waqinā sakhaṭaka waghaḍabaka waʿadhābaka wa-ʾahwālahu ʿājilan wa-ʾājilan fī al-dīni wa-al-dunyā wa-al-ʾākhirati biraḥmatika yā ʾarḥama al-rāḥimīna,
“Our Lord, give us good in this world: knowledge, renunciation, worship, security, and lawful provision; and good in the life to come: Your good pleasure and the Garden. Through Your mercy, protect us from the punishment of the Fire and the punishment of the grave. Protect us from Your displeasure, Your anger, Your punishment and its terrors, now and later, in religion, this world, and the life to come, through Your mercy, O most merciful of the merciful.”
وَإِنْ تُمَجِّدِ اللَّهَ تَعَالَى غُدْوَةً وَعَشِيَّةً بِمَا مَجَّدَ بِهِ نَفْسَهُ عَزَّ وَجَلَّ فَقَدْ رُوِيَ مِنْ ثَوَابِ ذَٰلِكَ مَا هُوَ غَايَةُ الطَّالِبِينَ، رَوَيْنَا عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يُمَجِّدُ نَفْسَهُ فِي كُلِّ يَوْمٍ، يَقُولُ سُبْحَانَهُ وَتَعَالَى:
wa-ʾin tumajjidi Allāha taʿālā ghudwatan waʿashiyyatan bimā majjada bihi nafsahu ʿazza wajalla faqad ruwiya min thawābi dhālika mā huwa ghāyatu al-ṭālibīna, rawaynā ʿan ʿaliyyin ʿalayhi al-salāmu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: ʾinna Allāha tabāraka wataʿālā yumajjidu nafsahu fī kulli yawmin, yaqūlu subḥānahu wataʿālā:
If you glorify God Most High morning and evening with the words in which He, mighty and majestic, glorified Himself, reports promise a reward that is the utmost aim of seekers. We have transmitted from ʿAlī, peace be upon him, from the Prophet, God bless him and grant him peace, who said: “God, blessed and exalted, glorifies Himself every day. He, glorified and exalted, says:”
إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْحَيُّ الْقَيُّومُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْعَلِيُّ الْعَظِيمُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْعَفُوُّ الْغَفُورُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا مُبْدِئُ كُلِّ شَيْءٍ وَإِلَيَّ يَعُودُ،
ʾinnī ʾanā Allāhu rabbu al-ʿālamīna, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ḥayyu al-qayyūmu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ʿaliyyu al-ʿaẓīmu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ʿafuwwu al-ghafūru, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā mubdiʾu kulli shayʾin wa-ʾilayya yaʿūdu,
“I am God, Lord of all worlds. I am God; there is no god but Me, the Living, the Sustainer. I am God; there is no god but Me, the Exalted, the Magnificent. I am God; there is no god but Me, the Pardoning, the Forgiving. I am God; there is no god but Me, the Originator of everything, and to Me it returns.”
إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا لَمْ أَلِدْ وَلَمْ أُولَدْ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْعَزِيزُ الْحَكِيمُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا مَالِكُ يَوْمِ الدِّينِ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الرَّحْمَٰنُ الرَّحِيمُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا خَالِقُ الْخَيْرِ وَالشَّرِّ،
ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā lam ʾalid walam ʾūlad, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ʿazīzu al-ḥakīmu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā māliku yawmi al-dīni, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-raḥmānu al-raḥīmu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā khāliqu al-khayri wa-al-sharri,
“I am God; there is no god but Me. I neither beget nor was begotten. I am God; there is no god but Me, the Mighty, the Wise. I am God; there is no god but Me, Master of the Day of Judgment. I am God; there is no god but Me, the Merciful, the Compassionate. I am God; there is no god but Me, Creator of good and evil.”
إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا خَالِقُ الْجَنَّةِ وَالنَّارِ، إِنِّي أَنَا اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا أَنَا الْوَاحِدُ الْأَحَدُ الْفَرْدُ الصَّمَدُ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَلَا وَلَدًا، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْفَرْدُ الْوِتْرُ،
ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā khāliqu al-jannati wa-al-nāri, ʾinnī ʾanā Allāhu alladhī lā ʾilāha ʾillā ʾanā al-wāḥidu al-ʾaḥadu al-fardu al-ṣamadu alladhī lam yattakhidh ṣāḥibatan walā waladan, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-fardu al-witru,
“I am God; there is no god but Me, Creator of the Garden and the Fire. I am God, beside whom there is no god but Me, the One, the Unique, the Solitary, the Self-Sufficient, who has taken neither spouse nor child. I am God; there is no god but Me, the Solitary, the Single.”
إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا عَالِمُ الْغَيْبِ وَالشَّهَادَةِ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْمَلِكُ الْقُدُّوسُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ،
ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā ʿālimu al-ghaybi wa-al-shahādati, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-maliku al-quddūsu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-salāmu al-muʾminu al-muhayminu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ʿazīzu al-jabbāru al-mutakabbiru,
“I am God; there is no god but Me, Knower of the unseen and the seen. I am God; there is no god but Me, the King, the Holy. I am God; there is no god but Me, Peace, the Giver of Security, the Guardian. I am God; there is no god but Me, the Mighty, the Compeller, the Supremely Great.”
إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْخَالِقُ الْبَارِئُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْأَحَدُ الْمُصَوِّرُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْكَبِيرُ الْمُتَعَالُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْمُقْتَدِرُ الْقَهَّارُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْحَكِيمُ الْكَبِيرُ،
ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-khāliqu al-bāriʾu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ʾaḥadu al-muṣawwiru, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-kabīru al-mutaʿālu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-muqtadiru al-qahhāru, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-ḥakīmu al-kabīru,
“I am God; there is no god but Me, the Creator, the Maker. I am God; there is no god but Me, the Unique, the Shaper. I am God; there is no god but Me, the Great, the Exalted. I am God; there is no god but Me, the All-Powerful, the Subduer. I am God; there is no god but Me, the Wise, the Great.”
إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْقَادِرُ الرَّزَّاقُ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا أَهْلُ الثَّنَاءِ وَالْمَجْدِ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا أَعْلَمُ السِّرَّ وَأَخْفَى، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَوْقَ الْخَلْقِ وَالْخَلِيقَةِ، إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا الْجَبَّارُ الْمُتَكَبِّرُ،
ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-qādiru al-razzāqu, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā ʾahlu al-thanāʾi wa-al-majdi, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā ʾaʿlamu al-sirra wa-ʾakhfā, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā fawqa al-khalqi wa-al-khalīqati, ʾinnī ʾanā Allāhu lā ʾilāha ʾillā ʾanā al-jabbāru al-mutakabbiru,
“I am God; there is no god but Me, the Powerful, the Provider. I am God; there is no god but Me, worthy of praise and glory. I am God; there is no god but Me. I know the secret and what is more hidden. I am God; there is no god but Me, above creation and all created beings. I am God; there is no god but Me, the Compeller, the Supremely Great.”
فَيَخْتِمُ وَيَقُولُ: فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، فَمَنْ دَعَا بِهَٰذِهِ الْكَلِمَاتِ فَلْيَقُلْ أَنْتَ اللَّهُ كَذَا وَأَنْتَ اللَّهُ كَذَا، وَمَنْ دَعَا بِهَٰذِهِ الْأَسْمَاءِ كُتِبَ مِنَ الشَّاكِرِينَ السَّاجِدِينَ الْمُخْبِتِينَ الَّذِينَ يُجَاوِرُونَ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى وَالنَّبِيِّينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ فِي دَارِ الْجَلَالِ وَلَهُ ثَوَابُ الْعَابِدِينَ فِي السَّمَٰوَاتِ وَالْأَرَضِينَ،
fayakhtimu wayaqūlu: fasubḥāna Allāhi rabbi al-ʿarshi al-ʿaẓīmi, faman daʿā bihādhihi al-kalimāti falyaqul ʾanta Allāhu kadhā wa-ʾanta Allāhu kadhā, waman daʿā bihādhihi al-ʾasmāʾi kutiba mina al-shākirīna al-sājidīna al-mukhbitīna alladhīna yujāwirūna Muḥammadan ṣallā Allāhu ʿalayhi wasallama wa-ʾIbrāhīma wamūsā waʿīsā wa-al-nabiyyīna ṣalawātu Allāhi ʿalayhim ʾajmaʿīna fī dāri al-jalāli walahu thawābu al-ʿābidīna fī al-samāwāti wa-al-ʾaraḍīna,
He concludes by saying, “Glory be to God, Lord of the mighty Throne.” Whoever supplicates with these words should say, “You are God, such-and-such; and You are God, such-and-such.” Whoever supplicates with these names is recorded among the grateful, the prostrating, and the humble, who dwell near Muḥammad, God bless him and grant him peace, Abraham, Moses, Jesus, and the prophets, God’s blessings upon them all, in the Abode of Majesty. He receives the reward of the worshippers in the heavens and the earths.
وَلْيَقُلْ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ صَلَاةً تَكُونُ لَكَ رِضَاءً وَلِحَقِّهِ أَدَاءً، وَأَعْطِهِ الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ الْمَقَامَ الْمَحْمُودَ الَّذِي وَعَدْتَهُ وَأَجْزِهِ عَنَّا مَا هُوَ أَهْلُهُ وَأَجْزِهِ أَفْضَلَ مَا جَازَيْتَ نَبِيًّا عَنْ أُمَّتِهِ وَأَعْطِهِ الشَّرَفَ وَالشَّفَاعَةَ يَوْمَ الدِّينِ،
walyaqul: Allāhumma ṣalli ʿalā Muḥammadin wa-ʾāli Muḥammadin ṣalātan takūnu laka riḍāʾan waliḥaqqihi ʾadāʾan, wa-ʾaʿṭihi al-wasīlata wa-al-faḍīlata wa-bʿathhu al-maqāma al-maḥmūda alladhī waʿadtahu wa-ʾajzihi ʿannā mā huwa ʾahluhu wa-ʾajzihi ʾafḍala mā jāzayta nabiyyan ʿan ʾummatihi wa-ʾaʿṭihi al-sharafa wa-al-shafāʿata yawma al-dīni,
Let him say: “O God, bless Muḥammad and the family of Muḥammad with a blessing that brings You pleasure and fulfills his due. Grant him the station of nearness and excellence; raise him to the praised station You have promised him; reward him on our behalf as he deserves; reward him with the best You have rewarded a prophet on behalf of his community; and grant him honor and intercession on the Day of Judgment.”
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ وَسَيِّدِ الْأُمَّةِ وَعَلَى جَمِيعِ إِخْوَانِهِ النَّبِيِّينَ وَصَلِّ عَلَى أَبِينَا آدَمَ وَأُمِّنَا حَوَّاءَ وَمَنْ وَلَدَا بَيْنَهُمَا مِنَ الصَّالِحِينَ وَالْمُسْلِمِينَ، وَصَلِّ عَلَى مَلَائِكَتِكَ أَجْمَعِينَ مِنْ أَهْلِ السَّمَٰوَاتِ وَالْأَرَضِينَ وَصَلِّ عَلَيْنَا مَعَهُمْ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ،
Allāhumma ṣalli ʿalā Muḥammadin nabiyyi al-raḥmati wasayyidi al-ʾummati waʿalā jamīʿi ʾikhwānihi al-nabiyyīna waṣalli ʿalā ʾabīnā ʾādama wa-ʾumminā ḥawwāʾa waman waladā baynahumā mina al-ṣāliḥīna wa-al-muslimīna, waṣalli ʿalā malāʾikatika ʾajmaʿīna min ʾahli al-samāwāti wa-al-ʾaraḍīna waṣalli ʿalaynā maʿahum biraḥmatika yā ʾarḥama al-rāḥimīna,
“O God, bless Muḥammad, prophet of mercy and master of the community, and all his brothers among the prophets. Bless our father Adam, our mother Eve, and the righteous and Muslims among their descendants. Bless all Your angels among the inhabitants of the heavens and the earths, and bless us with them, through Your mercy, O most merciful of the merciful.”
وَاغْفِرْ لِي وَلِوَالِدَيَّ وَمَا تَوَالَدَا وَارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا وَاغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ الْأَحْيَاءِ مِنْهُمْ وَالْأَمْوَاتِ، رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوَزْ عَمَّا تَعْلَمُ وَأَنْتَ الْأَعَزُّ الْأَكْرَمُ وَأَنْتَ خَيْرُ الرَّاحِمِينَ وَخَيْرُ الْغَافِرِينَ،
wa-ghfir lī waliwālidayya wamā tawāladā wa-rḥamhumā kamā rabbayānī ṣaghīran wa-ghfir lilmuʾminīna wa-al-muʾmināti wa-al-muslimīna wa-al-muslimāti al-ʾaḥyāʾi minhum wa-al-ʾamwāti, rabbi ighfir wa-rḥam watajāwaz ʿammā taʿlamu wa-ʾanta al-ʾaʿazzu al-ʾakramu wa-ʾanta khayru al-rāḥimīna wakhayru al-ghāfirīna,
“Forgive me, my parents, and their descendants. Have mercy on them both, as they raised me when I was small. Forgive the believing men and the believing women, the Muslim men and the Muslim women, those living and those dead. My Lord, forgive, have mercy, and overlook what You know. You are the Mightiest, the Most Generous; You are the best of those who show mercy and the best of those who forgive.”
وَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ، وَحَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَحَسْبُنَا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ،
wa-ʾinnā li-llāhi wa-ʾinnā ʾilayhi rājiʿūna walā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi, waḥasbunā Allāhu waniʿma al-wakīlu, waḥasbunā Allāhu waḥdahu lā sharīka lahu,
“We belong to God and to Him we return. There is no power or strength except through God, the Exalted, the Magnificent. God suffices us, and what a fine Guardian He is. God alone, with no partner, is sufficient for us.”
فَهَٰذَا جَامِعُ مَا جَاءَ مِنْ فَضَائِلِ مَا يُقَالُ مِنَ الدُّعَاءِ عَنِ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَنِ الصَّحَابَةِ وَعَنْ أَئِمَّةِ الْهُدَى، وَحَذَفْنَا ذِكْرَ فَضَائِلِ ذَٰلِكَ وَمَا جَاءَ فِيهِ مِنَ الرِّوَايَاتِ إِيجَازًا، يَقُولُ هَٰذَا الدُّعَاءَ بَعْدَ صَلَاةِ الْغَدَاةِ وَقَبْلَ غُرُوبِ الشَّمْسِ فِي كُلِّ يَوْمٍ، فَإِنْ قَالَهُ بَعْدَ صَلَاةٍ مَكْتُوبَةٍ فَقَدِ اسْتَكْمَلَ الْفَضْلَ بِفَضْلِ اللَّهِ عَزَّ وَجَلَّ وَرَحْمَتِهِ.
fahādhā jāmiʿu mā jāʾa min faḍāʾili mā yuqālu mina al-duʿāʾi ʿani al-muṣṭafā ṣallā Allāhu ʿalayhi wasallama waʿani al-ṣaḥābati waʿan ʾaʾimmati al-hudā, waḥadhafnā dhikra faḍāʾili dhālika wamā jāʾa fīhi mina al-riwāyāti ʾījāzan, yaqūlu hādhā al-duʿāʾa baʿda ṣalāti al-ghadāti waqabla ghurūbi al-shamsi fī kulli yawmin, fa-ʾin qālahu baʿda ṣalātin maktūbatin faqadi istakmala al-faḍla bifaḍli Allāhi ʿazza wajalla waraḥmatihi.
This gathers what has come down concerning the merits of supplications to be said, from the Chosen One, God bless him and grant him peace, from the Companions, and from the leaders of guidance. For brevity, we have omitted the account of their merits and the reports transmitted about them. He says this supplication each day after the dawn prayer and before sunset. If he says it after an obligatory prayer, he has attained the full merit through the bounty and mercy of God, mighty and majestic.
الْفَصْلُ السَّادِسُ فِي ذِكْرِ عَمَلِ الْمُرِيدِ بَعْدَ صَلَاةِ الْغَدَاةِ
al-faṣlu al-sādisu fī dhikri ʿamali al-murīdi baʿda ṣalāti al-ghadāti
Chapter 6 The seeker’s practice after the dawn prayer
وَهُوَ أَنَّهُ يَأْخُذُ فِي تِلَاوَةِ الْقُرْآنِ وَفِي أَنْوَاعِ الذِّكْرِ مِنَ التَّسْبِيحِ وَالْحَمْدِ وَالثَّنَاءِ،
wahuwa ʾannahu yaʾkhudhu fī tilāwati al-qurʾāni wafī ʾanwāʿi al-dhikri mina al-tasbīḥi wa-al-ḥamdi wa-al-thanāʾi,
The seeker begins reciting the Qur’an and engaging in different kinds of remembrance: glorifying God, praising Him, and extolling Him.
وَفِي التَّفَكُّرِ فِي عَظَمَةِ اللَّهِ سُبْحَانَهُ وَتَعَالَى وَآلَائِهِ، وَفِي تَوَاتُرِ إِحْسَانِهِ وَنَعْمَائِهِ، مِنْ حَيْثُ يَحْتَسِبُ الْعَبْدُ وَمِنْ حَيْثُ لَا يَحْتَسِبُ، وَفِيمَا يَعْلَمُ الْعَبْدُ وَفِيمَا لَا يَعْلَمُ،
wafī al-tafakkuri fī ʿaẓamati Allāhi subḥānahu wataʿālā wa-ʾālāʾihi, wafī tawāturi ʾiḥsānihi wanaʿmāʾihi, min ḥaythu yaḥtasibu al-ʿabdu wamin ḥaythu lā yaḥtasibu, wafīmā yaʿlamu al-ʿabdu wafīmā lā yaʿlamu,
He reflects on the majesty and blessings of God, glorified and exalted, and on the unbroken succession of His kindness and favors, both where he expects them and where he does not, in ways he knows and ways he does not know.
وَيَتَفَكَّرُ فِي تَقْصِيرِهِ عَنِ الشُّكْرِ فِي ظَوَاهِرِ النِّعَمِ وَبَوَاطِنِهَا، وَعَجْزِهِ عَنِ الْقِيَامِ بِمَا أَمَرَهُ بِهِ مِنْ حُسْنِ الطَّاعَةِ وَدَوَامِ الشُّكْرِ عَلَى النِّعْمَةِ،
wayatafakkaru fī taqṣīrihi ʿani al-shukri fī ẓawāhiri al-niʿami wabawāṭinihā, waʿajzihi ʿani al-qiyāmi bimā ʾamarahu bihi min ḥusni al-ṭāʿati wadawāmi al-shukri ʿalā al-niʿmati,
He reflects on how he falls short in thanking God for outward and inward blessings, and on his inability to fulfill the command to obey well and give thanks continually.
أَوْ يَتَفَكَّرُ فِيمَا عَلَيْهِ مِنَ الْأَوَامِرِ وَالنَّوَادِبِ فِيمَا يَسْتَقْبِلُ،
ʾaw yatafakkaru fīmā ʿalayhi mina al-ʾawāmiri wa-al-nawādibi fīmā yastaqbilu,
Or he considers the commands and recommended acts that lie before him.
أَوْ يَتَفَكَّرُ فِي كَثِيفِ سَتْرِ اللَّهِ تَبَارَكَ وَتَعَالَى عَلَيْهِ، وَلَطِيفِ صُنْعِهِ بِهِ، وَخَفِيِّ لُطْفِهِ لَهُ، وَفِيمَا اقْتَرَفَ وَفَرَّطَ فِيهِ مِنَ الزَّلَلِ، وَفِي فَوْتِ الْأَوْقَاتِ الْخَالِيَةِ مِنْ صَالِحِ الْعَمَلِ،
ʾaw yatafakkaru fī kathīfi satri Allāhi tabāraka wataʿālā ʿalayhi, walaṭīfi ṣunʿihi bihi, wakhafiyyi luṭfihi lahu, wafīmā iqtarafa wafarraṭa fīhi mina al-zalali, wafī fawti al-ʾawqāti al-khāliyati min ṣāliḥi al-ʿamali,
Or he considers how fully God, blessed and exalted, has covered his faults, how gently He has dealt with him, and the subtle kindness He has shown him. He recalls his errors and negligence, and the time that passed without good deeds.
أَوْ يَتَفَكَّرُ فِي حُكْمِ اللَّهِ تَعَالَى فِي الْمُلْكِ، وَقُدْرَتِهِ فِي الْمَلَكُوتِ، وَآيَاتِهِ وَآلَائِهِ فِيهِمَا،
ʾaw yatafakkaru fī ḥukmi Allāhi taʿālā fī al-mulki, waqudratihi fī al-malakūti, wa-ʾāyātihi wa-ʾālāʾihi fīhimā,
Or he reflects on God Most High’s governance of the visible world, His power in the unseen dominion, and His signs and blessings in both.
أَوْ يَتَفَكَّرُ فِي عُقُوبَاتِ اللَّهِ عَزَّ وَجَلَّ وَبَلَائِهِ الظَّاهِرَةِ وَالْبَاطِنَةِ فِيهِمَا، وَمِنْ ذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ: ﴿وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ﴾ (إِبْرَاهِيمُ: ٥)،
ʾaw yatafakkaru fī ʿuqūbāti Allāhi ʿazza wajalla wabalāʾihi al-ẓāhirati wa-al-bāṭinati fīhimā, wamin dhālika qawluhu ʿazza wajalla: ﴿wadhakkirhum bi-ʾayyāmi Allāhi﴾ (ʾIbrāhīmu: 5),
Or he reflects on the outward and inward punishments and trials of God, mighty and majestic, in both realms. In this connection He, mighty and majestic, says: “Remind them of the days of God” (Qur’an 14:5).
قِيلَ: بِنِعَمِهِ، وَقِيلَ: بِعُقُوبَاتِهِ؛ وَمِنْهُ قَوْلُهُ عَزَّ وَجَلَّ: ﴿فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ﴾ (الْأَعْرَافُ: ٦٩)،
qīla: biniʿamihi, waqīla: biʿuqūbātihi; waminhu qawluhu ʿazza wajalla: ﴿fa-udhkurū ʾālāʾa Allāhi laʿallakum tufliḥūna﴾ (al-ʾaʿrāfu: 69),
Some interpret “the days of God” as His favors; others take it to mean His punishments. He, mighty and majestic, also says: “Remember God’s favors so that you may prosper” (Qur’an 7:69).
وَمِثْلُهُ: ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾ (الرَّحْمَٰنُ: ٢٥)، أَيْ: بِأَيِّ نِعْمَةٍ تُكَذِّبَانِ يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ، وَهُمَا الثَّقَلَانِ،
wamithluhu: ﴿fabiʾayyi ʾālāʾi rabbikumā tukadhdhibāni﴾ (al-raḥmānu: 25), ʾay: bi-ʾayyi niʿmatin tukadhdhibāni yā maʿshara al-jinni wa-al-ʾinsi ʾini istaṭaʿtum, wahumā al-thaqalāni,
Likewise: “Which of your Lord’s favors will you two deny?” (Qur’an 55:25). That is: which blessing will you deny, O company of jinn and humankind, if you can? These are the two weighty communities.
فَفِي أَيِّ نَوْعٍ مِنْ هَٰذِهِ الْمَعَانِي أَخَذَ فِيهِ فَهُوَ ذِكْرٌ، وَالذِّكْرُ عِبَادَةٌ، وَهُوَ يَخْرُجُ إِلَى الْفِكْرِ، وَالْفِكْرُ يَدْخُلُ فِي الْخَوْفِ، وَالذِّكْرُ إِذَا قَوِيَ صَارَ مُشَاهَدَةً،
fafī ʾayyi nawʿin min hādhihi al-maʿānī ʾakhadha fīhi fahuwa dhikrun, wa-al-dhikru ʿibādatun, wahuwa yakhruju ʾilā al-fikri, wa-al-fikru yadkhulu fī al-khawfi, wa-al-dhikru ʾidhā qawiya ṣāra mushāhadatan,
Whichever of these themes he turns to, it is remembrance, and remembrance is worship. Remembrance leads to reflection, reflection opens onto reverent fear, and remembrance, when strong, becomes direct witnessing.
كَمَا قَالَ عَزَّ وَجَلَّ: ﴿يَذْكُرُونَ اللَّهَ قِيَامًا﴾ (آلُ عِمْرَانَ: ١٩١)، ثُمَّ قَالَ: ﴿وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ (آلُ عِمْرَانَ: ١٩١)،
kamā qāla ʿazza wajalla: ﴿yadhkurūna Allāha qiyāman﴾ (ʾālu ʿimrāna: 191), thumma qāla: ﴿wayatafakkarūna fī khalqi al-samāwāti wa-al-ʾarḍi﴾ (ʾālu ʿimrāna: 191),
As He, mighty and majestic, says, “They remember God while standing”; then, “They reflect on the creation of the heavens and the earth” (Qur’an 3:191).
ثُمَّ قَالَ: ﴿سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ﴾ (آلُ عِمْرَانَ: ١٩١). وَلَا يَكُونُ مُشَاهَدَةً إِلَّا عَنْ يَقِينٍ، وَالْيَقِينُ رُوحُ الْإِيمَانِ وَمَزِيدُهُ وَفَنُّ الْمُؤْمِنِ،
thumma qāla: ﴿subḥānaka faqinā ʿadhāba al-nāri﴾ (ʾālu ʿimrāna: 191). walā yakūnu mushāhadatan ʾillā ʿan yaqīnin, wa-al-yaqīnu rūḥu al-ʾīmāni wamazīduhu wafannu al-muʾmini,
Then He says: “Glory be to You; protect us from the punishment of the Fire” (Qur’an 3:191). Such witnessing comes only from certainty; certainty is the spirit and increase of faith, and the believer’s art.
وَقَالَ بَعْضُ الْعُلَمَاءِ فِي تَفْسِيرِ الْخَبَرِ: «تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ»، وَهُوَ التَّفَكُّرُ الَّذِي يَنْقُلُ، أَيْ مِنَ الْمَكَارِهِ إِلَى الْمَحَابِّ، وَمِنَ الرَّغْبَةِ وَالْحِرْصِ إِلَى الْقَنَاعَةِ وَالزُّهْدِ،
waqāla baʿḍu al-ʿulamāʾi fī tafsīri al-khabari: «tafakkuru sāʿatin khayrun min ʿibādati sanatin», wahuwa al-tafakkuru alladhī yanqulu, ʾay mina al-makārihi ʾilā al-maḥābbi, wamina al-raghbati wa-al-ḥirṣi ʾilā al-qanāʿati wa-al-zuhdi,
Some scholars explain the report, “An hour of reflection is better than a year of worship,” as referring to reflection that moves a person away from what is hateful toward what is loved, and from craving and greed toward contentment and detachment.
وَقِيلَ: هُوَ التَّفَكُّرُ الَّذِي يُظْهِرُ مُشَاهَدَةً وَتَقْوًى، وَيُحْدِثُ ذِكْرًا وَهُدًى،
waqīla: huwa al-tafakkuru alladhī yuẓhiru mushāhadatan wataqwan, wayuḥdithu dhikran wahudan,
Others say it is reflection that brings forth witnessing and God-consciousness, and gives rise to remembrance and guidance.
كَقَوْلِهِ تَعَالَى: ﴿وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ﴾ (الْبَقَرَةُ: ٦٣)، وَلِقَوْلِهِ تَعَالَى: ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ (الزُّمَرُ: ٢٨)،
kaqawlihi taʿālā: ﴿wa-udhkurū mā fīhi laʿallakum tattaqūna﴾ (al-baqaratu: 63), waliqawlihi taʿālā: ﴿laʿallahum yattaqūna﴾ (al-zumaru: 28),
As He, Most High, says: “Remember what it contains so that you may be mindful” (Qur’an 2:63); and as He, Most High, says: “so that they may be mindful” (Qur’an 39:28).
أَوْ يُحْدِثُ لَهُمْ ذِكْرًا، وَمِثْلُهُ: ﴿يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ﴾ (الْبَقَرَةُ: ٢١٩) فِي الدُّنْيَا وَالْآخِرَةِ،
ʾaw yuḥdithu lahum dhikran, wamithluhu: ﴿yubayyinu Allāhu lakumu al-ʾāyāti laʿallakum tatafakkarūna﴾ (al-baqaratu: 219) fī al-dunyā wa-al-ʾākhirati,
Or it awakens remembrance in them. Similarly: “God makes the signs clear to you so that you may reflect” (Qur’an 2:219), concerning this life and the next.
أَيْ: يَفْعَلُونَ لِمَا يَبْقَى، وَيَرْغَبُونَ فِيمَا يَدُومُ، وَيَزْهَدُونَ فِيمَا يَفْنَى،
ʾay: yafʿalūna limā yabqā, wayarghabūna fīmā yadūmu, wayazhadūna fīmā yafnā,
That is, they work for what lasts, desire what endures, and turn away from what passes away.
وَقَدْ جَعَلَ اللَّهُ عَزَّ وَجَلَّ الْبَيَانَ يُعَلِّمُنَا اقْتِضَاءَ الشُّكْرِ عَلَيْهِ فَقَالَ: ﴿يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ﴾ (الْمَائِدَةُ: ٨٩)،
waqad jaʿala Allāhu ʿazza wajalla al-bayāna yuʿallimunā iqtiḍāʾa al-shukri ʿalayhi faqāla: ﴿yubayyinu Allāhu lakum ʾāyātihi laʿallakum tashkurūna﴾ (al-māʾidatu: 89),
The clear explanation of God, mighty and majestic, itself teaches us that gratitude is due for it. He says: “God makes His signs clear to you so that you may give thanks” (Qur’an 5:89).
وَكَمَا قَالَ تَعَالَى: ﴿وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ﴾ (الْبَقَرَةُ: ٦٣)،
wakamā qāla taʿālā: ﴿wa-udhkurū mā fīhi laʿallakum tattaqūna﴾ (al-baqaratu: 63),
He, Most High, also says: “Remember what it contains so that you may be mindful” (Qur’an 2:63).
وَقَدْ وَصَفَ أَعْدَاءَهُ بَعْدَ ذَٰلِكَ فَقَالَ: ﴿الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي﴾ (الْكَهْفُ: ١٠١)،
waqad waṣafa ʾaʿdāʾahu baʿda dhālika faqāla: ﴿alladhīna kānat ʾaʿyunuhum fī ghiṭāʾin ʿan dhikrī﴾ (al-kahfu: 101),
He then describes His enemies as “those whose eyes were veiled from My remembrance” (Qur’an 18:101).
وَقَالَتْ أُمُّ الدَّرْدَاءِ: كَانَتْ أَكْثَرُ عِبَادَةِ أَبِي الدَّرْدَاءِ التَّفَكُّرَ،
waqālat ʾummu al-dardāʾi: kānat ʾaktharu ʿibādati ʾabī al-dardāʾi al-tafakkura,
Umm al-Dardāʾ said that reflection was the main form of Abū al-Dardāʾ’s worship.
وَقَدْ كَانَ يَقُولُ: مَا يَسُرُّنِي أَنْ أَرْبَحَ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةَ دِينَارٍ أُنْفِقُهَا فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ،
waqad kāna yaqūlu: mā yasurrunī ʾan ʾarbaḥa fī kulli yawmin thalāthamiʾata dīnārin ʾunfiquhā fī sabīli Allāhi ʿazza wajalla,
He used to say: “I would not be pleased to earn three hundred dinars each day to spend them in the path of God, mighty and majestic.”
قِيلَ: وَلِمَ ذَٰلِكَ؟ قَالَ: يَشْغَلُنِي ذَٰلِكَ عَنِ التَّفَكُّرِ،
qīla: walima dhālika? qāla: yashghalunī dhālika ʿani al-tafakkuri,
When asked why, he replied: “That would distract me from reflection.”
أَوْ يَعْتَقِدُ حُسْنَ النِّيَّاتِ وَيَنْوِي جَمِيلَ الطَّوِيَّاتِ فِيمَا بَيْنَهُ وَبَيْنَ الْخَالِقِ تَعَالَى وَفِيمَا بَيْنَهُ وَبَيْنَ الْخَلْقِ،
ʾaw yaʿtaqidu ḥusna al-niyyāti wayanwī jamīla al-ṭawiyyāti fīmā baynahu wabayna al-khāliqi taʿālā wafīmā baynahu wabayna al-khalqi,
Or the seeker resolves to hold good intentions and nurture sound inner purposes, both in his relationship with the Creator, Most High, and in his dealings with other people.
أَوْ يَسْتَغْفِرُ اللَّهَ تَعَالَى، وَيُجَدِّدُ التَّوْبَةَ لِمَا مَضَى مِنْ عُمْرِهِ وَلِمَا يَأْتَنِفُ مِنْ مُسْتَقْبَلِهِ،
ʾaw yastaghfiru Allāha taʿālā, wayujaddidu al-tawbata limā maḍā min ʿumrihi walimā yaʾtanifu min mustaqbalihi,
Or he asks God Most High’s forgiveness and renews his repentance for what has passed in his life and for the days ahead.
أَوْ يُخْلِصُ الدُّعَاءَ بِتَمَسْكُنٍ وَتَضَرُّعٍ وَتَمَلُّقٍ وَتَخَشُّعٍ وَوَجَلٍ وَإِخْبَاتٍ إِلَى أَنْ يَعْصِمَهُ مِنْ جَمِيعِ الْمَنْهَى،
ʾaw yukhliṣu al-duʿāʾa bitamaskunin wataḍarruʿin watamalluqin watakhashshuʿin wawajalin wa-ʾikhbātin ʾilā ʾan yaʿṣimahu min jamīʿi al-manhā,
Or he offers sincere supplication with humility, pleading, appeals for favor, reverence, awe, and submission, asking that He protect him from everything forbidden,
وَأَنْ يُوَفِّقَهُ لِصَالِحِ الْأَعْمَالِ وَيَتَفَضَّلَ عَلَيْهِ بِرَغَائِبِ الْأَفْضَالِ، وَهُوَ فِي ذَٰلِكَ فَارِغُ الْقَلْبِ مُجَرَّدُ الْهَمِّ مُوقِنٌ بِالْإِجَابَةِ رَاضٍ بِالْقَسْمِ،
wa-ʾan yuwaffiqahu liṣāliḥi al-ʾaʿmāli wayatafaḍḍala ʿalayhi biraghāʾibi al-ʾafḍāli, wahuwa fī dhālika fārighu al-qalbi mujarradu al-hammi mūqinun bi-al-ʾijābati rāḍin bi-al-qasmi,
He asks to be guided to good deeds and generously granted the choicest gifts. While praying, his heart is free of distraction, his concern focused, his confidence in an answer firm, and his heart content with the share allotted to him.
أَوْ يَتَكَلَّمُ بِمَعْرُوفٍ وَخَيْرٍ وَيَدْعُو بِهِ إِلَى اللَّهِ تَعَالَى وَيَنْفَعُ بِهِ أَخَاهُ، وَيُعَلِّمُ مَنْ هُوَ دُونَهُ فِي الْعِلْمِ،
ʾaw yatakallamu bimaʿrūfin wakhayrin wayadʿū bihi ʾilā Allāhi taʿālā wayanfaʿu bihi ʾakhāhu, wayuʿallimu man huwa dūnahu fī al-ʿilmi,
Or he speaks what is right and good, calls others to God Most High through it, benefits a fellow believer, and teaches someone who knows less than he does.
فَهَٰذِهِ كَانَتْ أَذْكَارَ الْمُتَقَدِّمِينَ وَأَفْكَارَ السَّالِفِينَ، وَقَدْ كَانَ الذِّكْرُ وَالْفِكْرُ مِنْ أَفْضَلِ عِبَادَةِ الْعَابِدِينَ، وَهُوَ طَرِيقٌ مُخْتَصَرٌ إِلَى رَبِّ الْعَالَمِينَ،
fahādhihi kānat ʾadhkāra al-mutaqaddimīna wa-ʾafkāra al-sālifīna, waqad kāna al-dhikru wa-al-fikru min ʾafḍali ʿibādati al-ʿābidīna, wahuwa ṭarīqun mukhtaṣarun ʾilā rabbi al-ʿālamīna,
These were the remembrances of earlier generations and the reflections of those who came before. Remembrance and reflection ranked among the best forms of worship and offer a short path to the Lord of all worlds.
فَفِي أَيِّ هَٰذِهِ الْمَعَانِي أَخَذَ فَهُوَ ذَاكِرٌ لِلَّهِ عَزَّ وَجَلَّ، فَلَا يَزَالُ كَذَٰلِكَ وَهُوَ فِي جَمِيعِ ذَٰلِكَ مُسْتَقْبِلُ الْقِبْلَةِ فِي مُصَلَّاهُ،
fafī ʾayyi hādhihi al-maʿānī ʾakhadha fahuwa dhākirun li-llāhi ʿazza wajalla, falā yazālu kadhālika wahuwa fī jamīʿi dhālika mustaqbilu al-qiblati fī muṣallāhu,
Whatever one of these practices he takes up, he is remembering God, mighty and majestic. He continues in this state, facing the qibla at his place of prayer throughout.
وَلَا يُسْتَحَبُّ لَهُ أَنْ يَتَكَلَّمَ أَوْ يَعْمَلَ غَيْرَ مَا ذَكَرْنَاهُ مِنَ الْأَذْكَارِ، وَقَدْ كَانُوا يَكْرَهُونَ الْكَلَامَ بِغَيْرِ مَعْرُوفٍ وَتَقْوَى مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ،
walā yustaḥabbu lahu ʾan yatakallama ʾaw yaʿmala ghayra mā dhakarnāhu mina al-ʾadhkāri, waqad kānū yakrahūna al-kalāma bighayri maʿrūfin wataqwā min ṭulūʿi al-fajri ʾilā ṭulūʿi al-shamsi,
It is not recommended for him to speak or do anything other than the remembrances we have described. Earlier practitioners disliked speech that served neither goodness nor reverent mindfulness between daybreak and sunrise.
وَمِنْهُمْ مَنْ شَدَّدَ فِي ذَمِّ الْكَلَامِ مِنَ الْفَجْرِ إِلَى صَلَاةِ الْغَدَاةِ بِغَيْرِ ذِكْرٍ وَبِرٍّ، وَهَٰذِهِ سُنَّةٌ قَدْ خَمَلَتْ فَمَنْ عَمِلَ بِهَا فَقَدْ ذَكَرَهَا.
waminhum man shaddada fī dhammi al-kalāmi mina al-fajri ʾilā ṣalāti al-ghadāti bighayri dhikrin wabirrin, wahādhihi sunnatun qad khamalat faman ʿamila bihā faqad dhakarahā.
Some were even stricter about speech between daybreak and the dawn prayer unless it involved remembrance or an act of kindness. This practice has faded; whoever follows it brings it back to mind.
الْفَصْلُ السَّابِعُ فِي ذِكْرِ أَوْرَادِ النَّهَارِ
al-faṣlu al-sābiʿu fī dhikri ʾawrādi al-nahāri
Chapter 7 The daytime devotions
وَهِيَ سَبْعَةُ أَوْرَادٍ، وَهَٰذَا هُوَ الْوِرْدُ الْأَوَّلُ مِنَ النَّهَارِ، وَفِي النَّهَارِ سَبْعَةُ أَوْرَادٍ: أَوَّلُهَا مِنْ طُلُوعِ الْفَجْرِ الثَّانِي إِلَى طُلُوعِ الشَّمْسِ، وَهُوَ كَمَا ذَكَرْنَاهُ مِنَ الْأَذْكَارِ،
wahiya sabʿatu ʾawrādin, wahādhā huwa al-wirdu al-ʾawwalu mina al-nahāri, wafī al-nahāri sabʿatu ʾawrādin: ʾawwaluhā min ṭulūʿi al-fajri al-thānī ʾilā ṭulūʿi al-shamsi, wahuwa kamā dhakarnāhu mina al-ʾadhkāri,
There are seven devotions, and this is the first daytime devotion. The day has seven devotions: the first runs from the appearance of the second dawn until sunrise, and consists of the remembrances we have described.
وَهُوَ الَّذِي أَقْسَمَ اللَّهُ عَزَّ وَجَلَّ بِهِ فَقَالَ: ﴿وَالصُّبْحِ إِذَا تَنَفَّسَ﴾ (التَّكْوِيرُ: ١٨)،
wahuwa alladhī ʾaqsama Allāhu ʿazza wajalla bihi faqāla: “wa-al-ṣubḥi ʾidhā tanaffasa” (al-takwīru: 18),
This is the time by which God, mighty and majestic, swears: “By the morning as it breathes” (Qur’an 81:18).
فَتَنَفُّسُهُ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ، وَهُوَ الظِّلُّ الَّذِي أَمَدَّهُ اللَّهُ تَعَالَى لِعِبَادِهِ، ثُمَّ قَبَضَهُ إِلَيْهِ بِبَسْطِهِ الشَّمْسَ عَلَيْهِ وَأَظْهَرَ مِنْ آيَاتِهِ، وَجَعَلَ الشَّمْسَ كَشْفًا لَهُ وَدَلِيلًا عَلَيْهِ،
fatanaffusuhu min ṭulūʿi al-fajri ʾilā ṭulūʿi al-shamsi, wahuwa al-ẓillu alladhī ʾamaddahu Allāhu taʿālā liʿibādihi, thumma qabaḍahu ʾilayhi bibasṭihi al-shamsa ʿalayhi wa-ʾaẓhara min ʾāyātihi, wajaʿala al-shamsa kashfan lahu wadalīlan ʿalayhi,
Its “breathing” extends from daybreak to sunrise: the shade that God Most High lengthens for His servants and then withdraws as He spreads sunlight across it. In this He displays His signs and makes the sun reveal the shade and point to it.
فَقَالَ سُبْحَانَهُ: ﴿أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ﴾ (الْفُرْقَانُ: ٤٥)، يَعْنِي بَسَطَهُ، وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا، يَعْنِي مُقِيمًا عَلَى حَالِهِ لَا يَتَجَوَّلُ،
faqāla subḥānahu: “ʾalam tara ʾilā rabbika kayfa madda al-ẓilla” (al-furqānu: 45), yaʿnī basaṭahu, walaw shāʾa lajaʿalahu sākinan, yaʿnī muqīman ʿalā ḥālihi lā yatajawwalu,
He, glorified, says: “Have you not considered your Lord, how He extends the shade?” (Qur’an 25:45), meaning that He spreads it out. “Had He willed, He would have made it still,” meaning that it would remain as it was, never moving.
﴿ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا﴾ (الْفُرْقَانُ: ٤٥)، يَقُولُ كَشَفْنَاهُ بِهَا، فَفِيهِ أَنَّ الدَّلِيلَ هُوَ الَّذِي يَكْشِفُ الْمُشْكِلَ وَيَرْفَعُ الْمُشْتَبِهَ،
“thumma jaʿalnā al-shamsa ʿalayhi dalīlan” (al-furqānu: 45), yaqūlu kashafnāhu bihā, fafīhi ʾanna al-dalīla huwa alladhī yakshifu al-mushkila wayarfaʿu al-mushtabiha,
“Then We made the sun a guide to it” (Qur’an 25:45), that is, “We made it visible by means of the sun.” This shows that a guide is what uncovers a difficulty and removes what is ambiguous.
﴿ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا﴾ (الْفُرْقَانُ: ٤٦)، يَعْنِي أَنَّ الظِّلَّ مِنْ تَحْتِ الشَّمْسِ قُبِضَ قَبْضًا يَسِيرًا، أَيْ خَفِيفًا لَا يُفْطَنُ لَهُ وَلَا يُرَى،
“thumma qabaḍnāhu ʾilaynā qabḍan yasīran” (al-furqānu: 46), yaʿnī ʾanna al-ẓilla min taḥti al-shamsi qubiḍa qabḍan yasīran, ʾay khafīfan lā yufṭanu lahu walā yurā,
“Then We drew it back to Us with a gentle drawing back” (Qur’an 25:46). This means that the shade beneath the sun is drawn back gently, so subtly that its withdrawal is neither noticed nor seen.
فَانْدَرَجَ الظِّلُّ فِي الشَّمْسِ بِقُدْرَتِهِ انْدِرَاجَ الظُّلْمَةِ فِي النُّورِ إِذَا دَخَلَ عَلَيْهَا بِحِكْمَتِهِ، وَهُوَ الْإِصْبَاحُ وَالْفَلَقُ الَّذِي يُمْدَحُ اللَّهُ عَزَّ وَجَلَّ بِخَلْقِهِ،
fa-indaraja al-ẓillu fī al-shamsi biqudratihi indirāja al-ẓulmati fī al-nūri ʾidhā dakhala ʿalayhā biḥikmatihi, wahuwa al-ʾiṣbāḥu wa-al-falaqu alladhī yumdaḥu Allāhu ʿazza wajalla bikhalqihi,
By His power, the shade merges into sunlight as darkness merges into light when it enters through His wisdom. This is daybreak and the splitting of dawn, for creating which God, mighty and majestic, is praised.
وَأَمَرَنَا بِالتَّنْزِيهِ لَهُ عِنْدَهُ وَالِاسْتِعَاذَةِ مِنْ شَرِّ مَا خَلَقَ فِيهِ، فَقَالَ عَزَّ وَجَلَّ: ﴿فَالِقُ الْإِصْبَاحِ﴾ (الْأَنْعَامُ: ٩٦)،
wa-ʾamaranā bi-al-tanzīhi lahu ʿindahu wa-al-istiʿādhati min sharri mā khalaqa fīhi, faqāla ʿazza wajalla: “fāliqu al-ʾiṣbāḥi” (al-ʾanʿāmu: 96),
He commanded us at that time to declare His transcendence and to seek refuge from the evil of what He created in it. He, mighty and majestic, says: “Splitter of daybreak” (Qur’an 6:96).
وَقَالَ: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ﴾ (الرُّومُ: ١٧)، أَيْ فَسَبِّحُوهُ بِالصَّلَاةِ عِنْدَهُمَا،
waqāla: “fasubḥāna Allāhi ḥīna tumsūna waḥīna tuṣbiḥūna” (al-rūmu: 17), ʾay fasabbiḥūhu bi-al-ṣalāti ʿindahumā,
He also says, “Glory be to God when you enter evening and when you enter morning” (Qur’an 30:17): glorify Him in prayer at both times.
وَقَالَ: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ﴾ (الْفَلَقُ: ١–٢)، يَعْنِي فَلَقَ الصُّبْحِ،
waqāla: “qul ʾaʿūdhu birabbi al-falaqi min sharri mā khalaqa” (al-falaqu: 1–2), yaʿnī falaqa al-ṣubḥi,
And He says, “Say: I seek refuge in the Lord of daybreak from the evil of what He has created” (Qur’an 113:1–2). Here “daybreak” means the breaking of the morning light.
فَإِذَا أَمِنَ الْعَبْدُ الْفِتْنَةَ وَالْكَلَامَ فِيمَا لَا يَعْنِيهِ وَالِاسْتِمَاعَ إِلَى شُبْهَةٍ مِنَ الْقَوْلِ، وَأَمِنَ النَّظَرَ إِلَى مَا يَكْرَهُ أَوْ يَشْغَلُهُ عَنِ الذِّكْرِ أَوْ يُذَكِّرُهُ الدُّنْيَا،
fa-ʾidhā ʾamina al-ʿabdu al-fitnata wa-al-kalāma fīmā lā yaʿnīhi wa-al-istimāʿa ʾilā shubhatin mina al-qawli, wa-ʾamina al-naẓara ʾilā mā yakrahu ʾaw yashghaluhu ʿani al-dhikri ʾaw yudhakkiruhu al-dunyā,
If a person can avoid temptation, idle conversation, doubtful talk, and sights that repel him, distract him from remembrance, or draw his mind back to worldly concerns,
أَمِنَ مِنْ دُخُولِ الْآفَةِ عَلَيْهِ مِنَ التَّزَيُّنِ وَالتَّصَنُّعِ لِلنَّاسِ، وَرُزِقَ الشُّغْلَ بِمَوْلَاهُ وَالْإِخْلَاصَ لَهُ بِالْإِعْرَاضِ عَمَّنْ سِوَاهُ،
ʾamina min dukhūli al-ʾāfati ʿalayhi mina al-tazayyuni wa-al-taṣannuʿi li-l-nāsi, waruziqa al-shughla bimawlāhu wa-al-ʾikhlāṣa lahu bi-al-ʾiʿrāḍi ʿamman siwāhu,
he is protected from the harm of dressing up and acting for other people’s approval. He can devote himself sincerely to his Lord and turn his attention away from everyone else.
فَقَالَ مَا ذَكَرْنَاهُ مِنَ الذِّكْرِ فِي مُصَلَّاهُ فِي مَسْجِدِ الْجَمَاعَةِ فَهُوَ أَفْضَلُ، فَلِذَٰلِكَ أَمَرَ اللَّهُ بِرَفْعِ الْمَسَاجِدِ فِي قَوْلِهِ عَزَّ وَجَلَّ: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ﴾ (النُّورُ: ٣٦)،
faqāla mā dhakarnāhu mina al-dhikri fī muṣallāhu fī masjidi al-jamāʿati fahuwa ʾafḍalu, falidhālika ʾamara Allāhu birafʿi al-masājidi fī qawlihi ʿazza wajalla: “fī buyūtin ʾadhina Allāhu ʾan turfaʿa wayudhkara fīhā ismuhu” (al-nūru: 36),
If he then says the remembrances we have described at his prayer place in the congregational mosque, that is better. This is why God commanded mosques to be raised, in His saying, mighty and majestic: “In houses that God has permitted to be raised and His name to be remembered in them” (Qur’an 24:36).
وَإِنْ لَمْ يَأْمَنِ الْفِتْنَةَ وَخَشِيَ دُخُولَ الْآفَةِ عَلَيْهِ مِنْ لِقَاءِ مَنْ يَكْرَهُ، وَمَنْ يُلْجِئُهُ إِلَى تَقِيَّةٍ وَمُدَارَاةٍ، أَوْ خَافَ الْكَلَامَ فِيمَا لَا يَعْنِيهِ أَوِ الِاسْتِمَاعَ إِلَى مَا لَا يُنْدَبُ إِلَيْهِ،
wa-ʾin lam yaʾmani al-fitnata wakhashiya dukhūla al-ʾāfati ʿalayhi min liqāʾi man yakrahu, waman yuljiʾuhu ʾilā taqiyyatin wamudārātin, ʾaw khāfa al-kalāma fīmā lā yaʿnīhi ʾawi al-istimāʿa ʾilā mā lā yundabu ʾilayhi,
If he is not safe from temptation and fears harm from meeting someone he dislikes, or someone who forces him into protective reserve and accommodation, or fears talking about what does not concern him or listening to what is not recommended,
انْصَرَفَ إِذَا صَلَّى الْغَدَاةَ إِلَى مَنْزِلِهِ أَوْ إِلَى مَوْضِعِ خَلْوَةٍ بَعْدَ أَنْ يَقُولَ: لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ،
inṣarafa ʾidhā ṣallā al-ghadāta ʾilā manzilihi ʾaw ʾilā mawḍiʿi khalwatin baʿda ʾan yaqūla: lā ilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku, walahu al-ḥamdu, yuḥyī wayumītu wahuwa ḥayyun lā yamūtu biyadihi al-khayru wahuwa ʿalā kulli shayʾin qadīrun,
he should leave after the dawn prayer for his home or a secluded place, after saying: “There is no god but God alone, with no partner. To Him belongs dominion, and to Him belongs praise. He gives life and causes death, while He is living and never dies. Good is in His hand, and He has power over everything.”
عَشْرَ مَرَّاتٍ فِي مُصَلَّاهُ، وَهُوَ ثَانٍ رِجْلَهُ قَبْلَ أَنْ يَقُومَ، وَيَقْرَأُ بَعْدَهَا ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (الْإِخْلَاصُ: ١) عَشْرًا قَبْلَ أَنْ يَتَكَلَّمَ،
ʿashra marrātin fī muṣallāhu, wahuwa thānin rijlahu qabla ʾan yaqūma, wayaqraʾu baʿdahā “qul huwa Allāhu ʾaḥadun” (al-ikhlāṣu: 1) ʿashran qabla ʾan yatakallama,
He says it ten times while still seated at his prayer place, leg folded, before rising. Then, before speaking, he recites “Say: He is God, One” (Qur’an 112:1) ten times.
فَقَدِ اشْتُرِطَ تَرْكُ الْكَلَامِ فِي هَٰذَيْنِ الْحَدِيثَيْنِ اللَّذَيْنِ وَرَدَا فِيهِمَا، ثُمَّ أَتَى بِبَقِيَّةِ وِرْدِهِ فِي بَيْتِهِ أَوْ فِي خَلْوَتِهِ، وَهُوَ فِي ذَٰلِكَ مُسْتَقْبِلُ الْقِبْلَةِ وَهَٰذَا حِينَئِذٍ أَفْضَلُ لَهُ وَأَجْمَعُ لِقَلْبِهِ،
faqadi ushturiṭa tarku al-kalāmi fī hādhayni al-ḥadīthayni alladhayni waradā fīhimā, thumma ʾatā bibaqiyyati wirdihi fī baytihi ʾaw fī khalwatihi, wahuwa fī dhālika mustaqbilu al-qiblati wahādhā ḥīnaʾidhin ʾafḍalu lahu wa-ʾajmaʿu liqalbihi,
Not speaking is stipulated in the two hadiths transmitted concerning these two recitations. He then performs the remainder of his devotion at home or in seclusion, facing the qibla throughout. In these circumstances that is better for him and more conducive to gathering his heart.
وَلَا يُقَدَّمُ عَلَى التَّسْبِيحِ لِلَّهِ عَزَّ وَجَلَّ وَالذِّكْرِ لَهُ بَعْدَ صَلَاةِ الْغَدَاةِ، وَقَبْلَ طُلُوعِ الشَّمْسِ إِلَّا أَحَدُ مَعْنَيَيْنِ: مُعَاوَنَةٌ عَلَى بِرٍّ وَتَقْوَى فُرِضَ عَلَيْهِ أَوْ نُدِبَ إِلَيْهِ مَا يَخْتَصُّ بِهِ لِنَفْسِهِ أَوْ يَعُودُ نَفْعُهُ عَلَى غَيْرِهِ، وَيَكُونُ ذَٰلِكَ أَيْضًا مِمَّا يُخَافُ فَوْتُهُ بِفَوْتِ وَقْتِهِ،
walā yuqaddamu ʿalā al-tasbīḥi li-llāhi ʿazza wajalla wa-al-dhikri lahu baʿda ṣalāti al-ghadāti, waqabla ṭulūʿi al-shamsi ʾillā ʾaḥadu maʿnayayni: muʿāwanatun ʿalā birrin wataqwā furiḍa ʿalayhi ʾaw nudiba ʾilayhi mā yakhtaṣṣu bihi linafsihi ʾaw yaʿūdu nafʿuhu ʿalā ghayrihi, wayakūnu dhālika ʾayḍan mimmā yukhāfu fawtuhu bifawti waqtihi,
Only two things take precedence over glorifying God, mighty and majestic, and remembering Him after the dawn prayer and before sunrise. One is assisting in goodness and reverent conduct, whether obligatory or recommended, in something particular to himself or something whose benefit reaches another, when the opportunity may be lost as its time passes.
وَالْمَعْنَى الْآخَرُ يَكُونُ إِلَى تَعَلُّمِ عِلْمٍ أَوِ اسْتِمَاعِهِ مِمَّا يُقَرِّبُهُ إِلَى اللَّهِ تَعَالَى فِي دِينِهِ وَآخِرَتِهِ وَيُزَهِّدُهُ فِي الدُّنْيَا وَالْهَوَى، مِنَ الْعُلَمَاءِ بِاللَّهِ عَزَّ وَجَلَّ الْمَوْثُوقِ بِعِلْمِهِمْ،
wa-al-maʿnā al-ʾākharu yakūnu ʾilā taʿallumi ʿilmin ʾawi istimāʿihi mimmā yuqarribuhu ʾilā Allāhi taʿālā fī dīnihi wa-ʾākhiratihi wayuzahhiduhu fī al-dunyā wa-al-hawā, mina al-ʿulamāʾi bi-Allāhi ʿazza wajalla al-mawthūqi biʿilmihim,
The other is learning or listening to knowledge that brings him nearer to God Most High in his religion and his life to come, and detaches him from this world and desire, from scholars who know God, mighty and majestic, and whose knowledge is trusted.
وَهُمْ عُلَمَاءُ الْآخِرَةِ أُولُو الْيَقِينِ وَالْهُدَى، الزَّاهِدُونَ فِي فُضُولِ الدُّنْيَا، وَيَكُونُ فِي طَرِيقِهِ ذَاكِرًا لِلَّهِ عَزَّ وَجَلَّ أَوْ مُتَفَكِّرًا فِي أَفْكَارِ الْعُقَلَاءِ عَنِ اللَّهِ عَزَّ وَجَلَّ،
wahum ʿulamāʾu al-ʾākhirati ʾulū al-yaqīni wa-al-hudā, al-zāhidūna fī fuḍūli al-dunyā, wayakūnu fī ṭarīqihi dhākiran li-llāhi ʿazza wajalla ʾaw mutafakkiran fī ʾafkāri al-ʿuqalāʾi ʿani Allāhi ʿazza wajalla,
They are scholars of the life to come, people of certainty and guidance who renounce worldly excess. On his way, he should be remembering God, mighty and majestic, or reflecting on the reflections of those who have understanding from God, mighty and majestic.
فَإِنِ اتَّفَقَ لَهُ هَٰذَانِ فَالْغُدُوُّ إِلَيْهِمَا أَفْضَلُ مِنْ جُلُوسِهِ فِي مُصَلَّاهُ لِأَنَّهُمَا ذِكْرُ اللَّهِ عَزَّ وَجَلَّ وَعَمَلٌ لَهُ، وَطَرِيقٌ إِلَيْهِ عَلَى وَصْفٍ مَخْصُوصٍ مَنْدُوبٍ إِلَيْهِ،
fa-ʾini ittafaqa lahu hādhāni fa-al-ghuduwwu ʾilayhimā ʾafḍalu min julūsihi fī muṣallāhu li-ʾannahumā dhikru Allāhi ʿazza wajalla waʿamalun lahu, waṭarīqun ʾilayhi ʿalā waṣfin makhṣūṣin mandūbin ʾilayhi,
If either opportunity arises, setting out for it is better than remaining at his prayer place: both are acts of remembrance and service to God, mighty and majestic, and a commended path toward Him.
قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ (الْأَنْعَامُ: ٥٢)،
qāla Allāhu ʿazza wajalla: “walā taṭrudi alladhīna yadʿūna rabbahum bi-al-ghadāti wa-al-ʿashiyyi yurīdūna wajhahu” (al-ʾanʿāmu: 52),
God, mighty and majestic, says: “Do not drive away those who call upon their Lord morning and evening, seeking His face” (Qur’an 6:52).
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ غَدَا مِنْ بَيْتِهِ فِي طَلَبِ الْعِلْمِ فَهُوَ فِي سَبِيلِ اللَّهِ حَتَّى يَرْجِعَ».
waqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «man ghadā min baytihi fī ṭalabi al-ʿilmi fahuwa fī sabīli Allāhi ḥattā yarjiʿa».
The Prophet, God bless him and grant him peace, said: “Whoever sets out from his home in the morning seeking knowledge is in the path of God until he returns.”
وَقَالَ ابْنُ مَسْعُودٍ: اغْدُ عَالِمًا أَوْ مُتَعَلِّمًا أَوْ مُسْتَمِعًا وَلَا تَكُنِ الرَّابِعَ فَتَهْلِكَ، وَالْغُدُوُّ وَالْغَدَاةُ تَكُونُ قَبْلَ طُلُوعِ الشَّمْسِ،
waqāla ibnu masʿūdin: ughdu ʿāliman ʾaw mutaʿalliman ʾaw mustamiʿan walā takuni al-rābiʿa fatahlika, wa-al-ghuduwwu wa-al-ghadātu takūnu qabla ṭulūʿi al-shamsi,
Ibn Masʿūd said: “Set out in the morning as a scholar, a learner, or a listener; do not be the fourth and perish.” Both ghudūw, setting out early, and ghadāh, early morning, are before sunrise.
وَفِي الْخَبَرِ: «مَنْ خَرَجَ مِنْ بَيْتِهِ فِي طَلَبِ الْعِلْمِ فَهُوَ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ حَتَّى يَرْجِعَ»،
wafī al-khabari: «man kharaja min baytihi fī ṭalabi al-ʿilmi fahuwa fī sabīli Allāhi ʿazza wajalla ḥattā yarjiʿa»,
A report says: “Whoever leaves his house seeking knowledge is in the path of God, mighty and majestic, until he returns.”
وَمَنْ خَرَجَ مِنْ مَنْزِلِهِ يَلْتَمِسُ عِلْمًا وَضَعَتْ لَهُ الْمَلَائِكَةُ أَجْنِحَتَهَا رِضًا بِمَا صَنَعَ، وَاسْتَغْفَرَ لَهُ دَوَابُّ الْأَرْضِ وَمَلَائِكَةُ السَّمَاءِ وَطَيْرُ الْهَوَاءِ وَحِيتَانُ الْمَاءِ،
waman kharaja min manzilihi yaltamisu ʿilman waḍaʿat lahu al-malāʾikatu ʾajniḥatahā riḍan bimā ṣanaʿa, wa-istaghfara lahu dawābbu al-ʾarḍi wamalāʾikatu al-samāʾi waṭayru al-hawāʾi waḥītānu al-māʾi,
Whoever leaves his home seeking knowledge has the angels lower their wings for him in approval of what he does. The creatures of the earth, the angels of heaven, the birds of the air, and the fish of the water ask forgiveness for him.
وَفِي حَدِيثِ أَبِي ذَرٍّ الْغِفَارِيِّ رَحِمَهُ اللَّهُ حُضُورُ مَجْلِسِ عِلْمٍ أَفْضَلُ مِنْ صَلَاةِ أَلْفِ رَكْعَةٍ وَأَفْضَلُ مِنْ شُهُودِ أَلْفِ جَنَازَةٍ وَمِنْ عِيَادَةِ أَلْفِ مَرِيضٍ،
wafī ḥadīthi ʾabī dharrin al-ghifāriyyi raḥimahu Allāhu ḥuḍūru majlisi ʿilmin ʾafḍalu min ṣalāti ʾalfi rakʿatin wa-ʾafḍalu min shuhūdi ʾalfi janāzatin wamin ʿiyādati ʾalfi marīḍin,
In the report of Abū Dharr al-Ghifārī, may God have mercy on him: “Attending a gathering of knowledge is better than praying a thousand cycles, better than attending a thousand funerals, and better than visiting a thousand sick people.”
قِيلَ: وَمِنْ قِرَاءَةِ الْقُرْآنِ؟ فَقَالَ: وَهَلْ تَنْفَعُ قِرَاءَةُ الْقُرْآنِ إِلَّا بِعِلْمٍ؟
qīla: wamin qirāʾati al-qurʾāni? faqāla: wahal tanfaʿu qirāʾatu al-qurʾāni ʾillā biʿilmin?
Someone asked, “Even above reading the Qur’an?” He replied, “What benefit is reading the Qur’an without knowledge?”
فَإِنْ لَمْ يَتَّفِقْ لَهُ أَحَدُ هَٰذِهِ الْمَعْنَيَيْنِ فَقُعُودُهُ فِي مُصَلَّاهُ أَوْ فِي مَسْجِدِ جَمَاعَتِهِ أَوْ فِي بَيْتِهِ أَوْ فِي خَلْوَتِهِ ذَاكِرًا اللَّهَ عَزَّ وَجَلَّ بِأَنْوَاعِ الْأَذْكَارِ أَوْ مُتَفَكِّرًا فِيمَا فَتَحَ لَهُ بِمُشَاهَدَةِ هَٰذِهِ الْأَفْكَارِ فِي مِثْلِ هَٰذِهِ السَّاعَةِ أَفْضَلُ لَهُ مِمَّا سِوَاهَا،
fa-ʾin lam yattafiq lahu ʾaḥadu hādhihi al-maʿnayayni faquʿūduhu fī muṣallāhu ʾaw fī masjidi jamāʿatihi ʾaw fī baytihi ʾaw fī khalwatihi dhākiran Allāha ʿazza wajalla bi-ʾanwāʿi al-ʾadhkāri ʾaw mutafakkiran fīmā fataḥa lahu bimushāhadati hādhihi al-ʾafkāri fī mithli hādhihi al-sāʿati ʾafḍalu lahu mimmā siwāhā,
If neither opportunity is available, it is better to sit at his prayer place, in the mosque, at home, or in seclusion, remembering God, mighty and majestic, through different remembrances or reflecting on the insights opened to him at this hour.
رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَأَنْ أَقْعُدَ فِي مَسْجِدٍ أَذْكُرَ اللَّهَ عَزَّ وَجَلَّ فِيهِ مِنْ صَلَاةِ الْغَدَاةِ إِلَى طُلُوعِ الشَّمْسِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْتِقَ أَرْبَعَ رِقَابٍ»،
rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: «laʾan ʾaqʿuda fī masjidin ʾadhkura Allāha ʿazza wajalla fīhi min ṣalāti al-ghadāti ʾilā ṭulūʿi al-shamsi ʾaḥabbu ʾilayya min ʾan ʾuʿtiqa ʾarbaʿa riqābin»,
We have transmitted from the Messenger of God, God bless him and grant him peace: “To sit in a mosque remembering God, mighty and majestic, from the dawn prayer until sunrise is dearer to me than freeing four people from bondage.”
وَرَوَيْنَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا صَلَّى الْغَدَاةَ قَعَدَ فِي مُصَلَّاهُ حَتَّى تَطْلُعَ الشَّمْسُ، وَفِي بَعْضِهَا، وَيُصَلِّي رَكْعَتَيْنِ، وَقَدْ نُدِبَ إِلَى ذَٰلِكَ فِي غَيْرِ حَدِيثٍ،
warawaynā ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ṣallā al-ghadāta qaʿada fī muṣallāhu ḥattā taṭluʿa al-shamsu, wafī baʿḍihā, wayuṣallī rakʿatayni, waqad nudiba ʾilā dhālika fī ghayri ḥadīthin,
We have transmitted that after the dawn prayer the Prophet, God bless him and grant him peace, sat at his prayer place until the sun rose. Some versions add that he prayed two cycles. More than one hadith commends this practice.
وَجَاءَ مِنْ فَضْلِ الْجُلُوسِ بَعْدَ صَلَاةِ الصُّبْحِ إِلَى طُلُوعِ الشَّمْسِ وَفِي صَلَاةِ رَكْعَتَيْنِ بَعْدَ ذَٰلِكَ مَا يَجِلُّ وَصْفُهُ، اخْتَصَرْنَاهُ.
wajāʾa min faḍli al-julūsi baʿda ṣalāti al-ṣubḥi ʾilā ṭulūʿi al-shamsi wafī ṣalāti rakʿatayni baʿda dhālika mā yajillu waṣfuhu, ikhtaṣarnāhu.
Accounts have come down of merits beyond description for sitting after the dawn prayer until sunrise and then praying two cycles. We have abridged them.
رَوَيْنَا عَنِ الْحَسَنِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَذْكُرُ مِنْ رَحْمَةِ رَبِّهِ أَنَّهُ قَالَ: «يَا ابْنَ آدَمَ اذْكُرْنِي مِنْ بَعْدِ صَلَاةِ الْفَجْرِ سَاعَةً وَبَعْدَ صَلَاةِ الْعَصْرِ سَاعَةً أَكْفِكَ مَا بَيْنَهُمَا»،
rawaynā ʿani al-ḥasani ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yadhkuru min raḥmati rabbihi ʾannahu qāla: «yā ibna ʾādama udh-kurnī min baʿdi ṣalāti al-fajri sāʿatan wabaʿda ṣalāti al-ʿaṣri sāʿatan ʾakfika mā baynahumā»,
We have transmitted from al-Ḥasan that the Prophet, God bless him and grant him peace, used to relate this concerning his Lord’s mercy: “Child of Adam, remember Me for an hour after the dawn prayer and an hour after the afternoon prayer; I will suffice you for what lies between them.”
فَإِذَا ارْتَفَعَتِ الشَّمْسُ وَابْيَضَّتْ صَلَّى الضُّحَى ثَمَانِيَ رَكَعَاتٍ، وَهَٰذَا الْوَقْتُ هُوَ الَّذِي ذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ: ﴿يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ﴾ (ص: ١٨)،
fa-ʾidhā irtafaʿati al-shamsu wa-ibyaḍḍat ṣallā al-ḍuḥā thamāniya rakaʿātin, wahādhā al-waqtu huwa alladhī dhakarahu Allāhu ʿazza wajalla fī qawlihi: “yusabbiḥna bi-al-ʿashiyyi wa-al-ʾishrāqi” (ṣ: 18),
When the sun has risen higher and brightened, he prays eight cycles of the forenoon prayer. This is the time God, mighty and majestic, mentioned in His saying: “They glorify [Him] in the evening and at sunrise” (Qur’an 38:18).
ثُمَّ يَنْظُرُ، فَإِنْ عَلِمَ مَرِيضًا عَادَهُ، وَإِنْ حَضَرَتْ جَنَازَةٌ شَيَّعَهَا، وَإِنْ كَانَتْ مَعُونَةٌ عَلَى بِرٍّ وَتَقْوَى سَعَى فِيهَا، وَإِنْ كَانَتْ حَاجَةٌ لِأَخٍ مِنْ إِخْوَانِهِ قَضَاهَا،
thumma yanẓuru, fa-ʾin ʿalima marīḍan ʿādahu, wa-ʾin ḥaḍarat janāzatun shayyaʿahā, wa-ʾin kānat maʿūnatun ʿalā birrin wataqwā saʿā fīhā, wa-ʾin kānat ḥājatun li-ʾakhin min ikhwānihi qaḍāhā,
Then he should consider what is needed: if he knows of someone ill, he visits him; if a funeral takes place, he accompanies it; if help is needed in goodness and reverent conduct, he strives to provide it; and if one of his brothers has a need, he fulfills it.
وَإِنْ كَانَتْ فَرْضًا يَلْزَمُهُ الْقِيَامُ بِهِ سَارَعَ إِلَيْهِ، وَإِنْ لَاحَ لَهُ فَضْلٌ نُدِبَ إِلَيْهِ انْتَهَزَهُ قَبْلَ فَوْتِهِ، فَهَٰذَا أَفْضَلُ شَيْءٍ يَعْمَلُهُ بَعْدَ الْأَذْكَارِ وَالْأَفْكَارِ مِنْ بَعْدِ طُلُوعِ الشَّمْسِ.
wa-ʾin kānat farḍan yalzamuhu al-qiyāmu bihi sāraʿa ʾilayhi, wa-ʾin lāḥa lahu faḍlun nudiba ʾilayhi intahazahu qabla fawtihi, fahādhā ʾafḍalu shayʾin yaʿmaluhu baʿda al-ʾadhkāri wa-al-ʾafkāri min baʿdi ṭulūʿi al-shamsi.
If it is an obligation he must fulfill, he hastens to it; if a recommended good opportunity appears, he seizes it before it passes. After sunrise, this is the best thing he can do following remembrance and reflection.
فَإِذَا فَرَغَ مِنْ ذَٰلِكَ وَلَمْ يَتَّفِقْ لَهُ مَا ذَكَرْنَاهُ مِنَ الْقُرُبَاتِ أَخَذَ فِي الصَّلَاةِ أَوْ تِلَاوَةِ الْقُرْآنِ أَوْ صُنُوفِ الْأَذْكَارِ مِمَّا أُمِرَ بِهِ أَوْ نُدِبَ إِلَيْهِ،
fa-ʾidhā faragha min dhālika walam yattafiq lahu mā dhakarnāhu mina al-qurubāti ʾakhadha fī al-ṣalāti ʾaw tilāwati al-qurʾāni ʾaw ṣunūfi al-ʾadhkāri mimmā ʾumira bihi ʾaw nudiba ʾilayhi,
When he has finished this, or the acts of nearness we have described have not presented themselves, he turns to prayer, recitation of the Qur’an, or the varieties of remembrance commanded or recommended to him,
أَوِ الْمُحَاسَبَةِ لِنَفْسِهِ فِيمَا سَلَفَ أَوِ الْمُطَالَبَةِ لَهَا وَالِاسْتِخْرَاجِ مِنْهَا فِيمَا يَأْتَنِفُ أَوِ الْمُرَاقَبَةِ لِرَبِّهِ فِي كُلِّ حَالٍ إِلَى أَنْ تَنْبَسِطَ الشَّمْسُ وَتَرْمَضَ الْفِصَالُ وَيَرْتَفِعَ النَّهَارُ،
ʾawi al-muḥāsabati linafsihi fīmā salafa ʾawi al-muṭālabati lahā wa-al-istikhrāji minhā fīmā yaʾtanifu ʾawi al-murāqabati lirabbihi fī kulli ḥālin ʾilā ʾan tanbasiṭa al-shamsu watarmaḍa al-fiṣālu wayartafiʿa al-nahāru,
or he calls his self to account for what has passed, demands from it and draws out of it what is required in what lies ahead, or keeps watch before his Lord in every state, until the sunlight spreads, the young camels feel the heat of the ground, and the day has risen high.
هَٰذَا هُوَ الْوِرْدُ الثَّانِي مِنَ النَّهَارِ وَهُوَ الضُّحَى الْأَعْلَى الَّذِي أَقْسَمَ اللَّهُ تَعَالَى بِهِ فَقَالَ: ﴿وَالضُّحَى﴾ (الضُّحَى: ١)، أَيْ إِذَا أَضْحَتِ الْأَقْدَامُ بِحَرِّ الشَّمْسِ،
hādhā huwa al-wirdu al-thānī mina al-nahāri wahuwa al-ḍuḥā al-ʾaʿlā alladhī ʾaqsama Allāhu taʿālā bihi faqāla: “wa-al-ḍuḥā” (al-ḍuḥā: 1), ʾay ʾidhā ʾaḍḥati al-ʾaqdāmu biḥarri al-shamsi,
This brings the second devotion, the later morning by which God Most High swears, “By the morning brightness” (Qur’an 93:1): the time when the heat of the sun reaches the feet.
وَإِذَا كَانَ الْعَبْدُ عَلَى ذَٰلِكَ فَقَدِ اتَّبَعَ مَا أَنْزَلَ إِلَيْهِ رَبُّهُ عَزَّ وَجَلَّ، وَقَدْ سَمِعَ قَوْلَهُ عَزَّ وَجَلَّ: ﴿اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ (الْأَعْرَافُ: ٣)،
wa-ʾidhā kāna al-ʿabdu ʿalā dhālika faqadi ittabaʿa mā ʾanzala ʾilayhi rabbuhu ʿazza wajalla, waqad samiʿa qawlahu ʿazza wajalla: “ittabiʿū mā ʾunzila ʾilaykum min rabbikum” (al-ʾaʿrāfu: 3),
When the servant follows this course, he has followed what his Lord, mighty and majestic, has revealed to him and has heeded His saying, mighty and majestic: “Follow what has been sent down to you from your Lord” (Qur’an 7:3).
لِأَنَّهُ قَالَ: ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا﴾ (النَّمْلُ: ٩١)، ثُمَّ قَالَ: ﴿وَأَنْ أَتْلُوَ الْقُرْآنَ﴾ (النَّمْلُ: ٩٢)،
li-ʾannahu qāla: “ʾinnamā ʾumirtu ʾan ʾaʿbuda rabba hādhihi al-baldati alladhī ḥarramahā” (al-namlu: 91), thumma qāla: “wa-ʾan ʾatluwa al-qurʾāna” (al-namlu: 92),
For He said, “I have been commanded only to worship the Lord of this city, who made it sacred” (Qur’an 27:91), and then said, “and to recite the Qur’an” (Qur’an 27:92).
كَمَا قَالَ تَعَالَى: ﴿اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (الْعَنْكَبُوتُ: ٤٥)،
kamā qāla taʿālā: “utlu mā ʾūḥiya ʾilayka mina al-kitābi wa-ʾaqimi al-ṣalāta ʾinna al-ṣalāta tanhā ʿani al-faḥshāʾi wa-al-munkari waladhikru Allāhi ʾakbaru” (al-ʿankabūtu: 45),
As He, Most High, says: “Recite what has been revealed to you of the Book and establish prayer. Prayer restrains indecency and wrongdoing, and remembrance of God is greater” (Qur’an 29:45).
وَصَلَاةُ الضُّحَى فِي هَٰذَا الْوَقْتِ أَفْضَلُ وَهُوَ حَقِيقَةُ وَقْتِهَا وُجُودُ اسْمِهَا، قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةُ الضُّحَى إِذَا رَمِضَتِ الْفِصَالُ»،
waṣalātu al-ḍuḥā fī hādhā al-waqti ʾafḍalu wahuwa ḥaqīqatu waqtihā wujūdu ismihā, qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «ṣalātu al-ḍuḥā ʾidhā ramiḍati al-fiṣālu»,
The forenoon prayer is better at this time: this is its true time, when its name is realized. The Prophet, God bless him and grant him peace, said: “The forenoon prayer is when the young camels feel the heat.”
وَخَرَجَ عَلَى أَصْحَابِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ يَوْمًا وَهُمْ يُصَلُّونَ عِنْدَ الْإِشْرَاقِ فَنَادَى بِأَعْلَى صَوْتِهِ: «أَلَا إِنَّ صَلَاةَ الْأَوَّابِينَ إِذَا رَمِضَتِ الْفِصَالُ»،
wakharaja ʿalā ʾaṣḥābihi ʿalayhi al-ṣalātu wa-al-salāmu yawman wahum yuṣallūna ʿinda al-ʾishrāqi fanādā bi-ʾaʿlā ṣawtihi: «ʾalā ʾinna ṣalāta al-ʾawwābīna ʾidhā ramiḍati al-fiṣālu»,
One day he, blessings and peace upon him, came out to his Companions while they were praying at sunrise and called out at the top of his voice: “Indeed, the prayer of those who continually turn to God is when the young camels feel the heat.”
وَقَوْلُهُ الْأَوَّابِينَ يَعْنِي التَّوَّابِينَ إِلَى اللَّهِ عَزَّ وَجَلَّ فِي كُلِّ وَقْتٍ،
waqawluhu al-ʾawwābīna yaʿnī al-tawwābīna ʾilā Allāhi ʿazza wajalla fī kulli waqtin,
By “those who continually return,” he means people who repent and turn to God, mighty and majestic, at every time.
ثُمَّ لِيَأْخُذِ الْعَبْدُ بَعْدَ ذَٰلِكَ فِيمَا نُدِبَ إِلَيْهِ وَأُبِيحَ لَهُ مِنَ التَّصَرُّفِ فِي مَعَاشٍ إِنْ كَانَ مِنْ تِجَارَةٍ بِصِدْقٍ أَوْ صِنَاعَةٍ بِنُصْحٍ إِنْ أُحْوِجَ إِلَى ذَٰلِكَ وَلْيَكْتَفِ إِنْ كُفِيَ،
thumma liyaʾkhudhi al-ʿabdu baʿda dhālika fīmā nudiba ʾilayhi wa-ʾubīḥa lahu mina al-taṣarrufi fī maʿāshin ʾin kāna min tijāratin biṣidqin ʾaw ṣināʿatin binuṣḥin ʾin ʾuḥwija ʾilā dhālika wa-l-yaktafi ʾin kufiya,
After that, let the servant take up the recommended and permitted means of livelihood: truthful trade or conscientious craft, if he needs to do so. If his needs have been met, let him be content with that.
وَأَدْنَى أَحْوَالِهِ الصَّمْتُ وَالنَّوْمُ فَفِيهِمَا سَلَامَةٌ مِنَ الْآثَامِ وَمُخَالَطَةِ الْأَنَامِ، فَقَدْ جَاءَ فِي الْعِلْمِ: يَأْتِي عَلَى النَّاسِ زَمَانٌ يَكُونُ أَفْضَلُ عِلْمِهِمُ الصَّمْتَ وَأَفْضَلُ أَعْمَالِهِمُ النَّوْمَ،
wa-ʾadnā ʾaḥwālihi al-ṣamtu wa-al-nawmu fafīhimā salāmatun mina al-ʾāthāmi wamukhālaṭati al-ʾanāmi, faqad jāʾa fī al-ʿilmi: yaʾtī ʿalā al-nāsi zamānun yakūnu ʾafḍalu ʿilmihimu al-ṣamta wa-ʾafḍalu ʾaʿmālihimu al-nawma,
At the lowest level, his course is silence and sleep, for both offer safety from sins and mixing with people. A saying has come down in the teaching: “A time will come upon people when their best knowledge is silence and their best deeds are sleep.”
وَمِنَ النَّاسِ مَنْ يَكُونُ أَحْسَنُ أَحْوَالِهِ النَّوْمَ وَلَيْتَ الْعَبْدَ يَكُونُ فِي الْيَقَظَةِ كَالنَّوْمِ إِذْ فِي نَوْمِهِ سَلَامَةٌ وَالسَّلَامَةُ مُتَعَذِّرَةٌ فِي يَقَظَتِهِ،
wamina al-nāsi man yakūnu ʾaḥsanu ʾaḥwālihi al-nawma walayta al-ʿabda yakūnu fī al-yaqaẓati ka-l-nawmi ʾidh fī nawmihi salāmatun wa-al-salāmatu mutaʿadhdhiratun fī yaqaẓatihi,
For some people, sleep is their safest state. If only their waking hours were as free of harm, for that safety can be hard to keep while awake.
وَإِنَّمَا الْفَضَائِلُ لِلْأَفَاضِلِ الَّذِينَ زَادُوا عَلَى السَّلَامَةِ وَالْعَدْلِ بِالْإِحْسَانِ وَالْفَضْلِ، هَٰذَا لِدُخُولِ الْمُشْكِلَاتِ فِي الْكَلَامِ وَوُجُودِ الْآفَاتِ فِي الْأَحْوَالِ وَخُرُوجِ الْإِخْلَاصِ مِنَ الْأَعْمَالِ.
wa-ʾinnamā al-faḍāʾilu li-l-ʾafāḍili alladhīna zādū ʿalā al-salāmati wa-al-ʿadli bi-al-ʾiḥsāni wa-al-faḍli, hādhā lidukhūli al-mushkilāti fī al-kalāmi wawujūdi al-ʾāfāti fī al-ʾaḥwāli wakhurūji al-ʾikhlāṣi mina al-ʾaʿmāli.
Yet the higher virtues belong to those who go beyond avoiding harm and acting justly, toward doing good and giving freely. Speech brings complications, circumstances bring pitfalls, and deeds can lose their sincerity.
وَكَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: كَانَ يُعْجِبُهُمْ إِذَا تَفَرَّغُوا أَنْ يَنَامُوا طَلَبًا لِلسَّلَامَةِ،
wakāna sufyānu al-thawriyyu yaqūlu: kāna yuʿjibuhum ʾidhā tafarraghū ʾan yanāmū ṭalaban li-l-salāmati,
Sufyān al-Thawrī said that when they had free time, they liked to sleep to stay safe from wrongdoing.
فَمِنَ النَّاسِ مَنْ يَكُونُ أَحْسَنُ أَحْوَالِهِ النَّوْمَ وَلَيْتَ الْعَبْدَ يَكُونُ يَقَظَتُهُ كَالنَّوْمِ إِذْ فِي نَوْمِهِ السَّلَامَةُ وَأَفْضَلُ أَعْمَالِهِ فِي هَٰذَا الْوَقْتِ السَّلَامَةُ، وَإِنَّمَا الْفَضَائِلُ لِأَهْلِ الْأَفْضَالِ الَّذِينَ زَادُوا عَلَى السَّلَامَةِ وَالْعَدْلِ بِالْإِحْسَانِ، وَالْفَضْلِ،
famina al-nāsi man yakūnu ʾaḥsanu ʾaḥwālihi al-nawma walayta al-ʿabda yakūnu yaqaẓatuhu ka-l-nawmi ʾidh fī nawmihi al-salāmatu wa-ʾafḍalu ʾaʿmālihi fī hādhā al-waqti al-salāmatu, wa-ʾinnamā al-faḍāʾilu li-ʾahli al-ʾafḍāli alladhīna zādū ʿalā al-salāmati wa-al-ʿadli bi-al-ʾiḥsāni, wa-al-faḍli,
For some people, sleep is their best state. If only a servant’s wakefulness were like sleep, for in sleep he is safe. His best deed at this time is remaining safe. Higher virtues belong to people of excellence, who add beneficence and generosity to safety and justice.
فَإِنْ نَامَ فِي هَٰذَا الْوَقْتِ فَهُوَ حِينَئِذٍ نَوْمُ الْقَائِلَةِ وَمَا تَسَبَّبَ فِيهِ مِنَ الْمَعَايِشِ يَصْنَعُهُ فِي هَٰذَا الْوَقْتِ مِنَ الضُّحَى الْأَعْلَى إِلَى زَوَالِ الشَّمْسِ، وَهَٰذَا هُوَ الْوِرْدُ الثَّالِثُ مِنَ النَّهَارِ،
fa-ʾin nāma fī hādhā al-waqti fahuwa ḥīnaʾidhin nawmu al-qāʾilati wamā tasabbaba fīhi mina al-maʿāyishi yaṣnaʿuhu fī hādhā al-waqti mina al-ḍuḥā al-ʾaʿlā ʾilā zawāli al-shamsi, wahādhā huwa al-wirdu al-thālithu mina al-nahāri,
A nap now is the midday rest. Work to earn a living also belongs to this span from the late morning until the sun declines. This is the third daytime devotion.
ثُمَّ يَتَوَضَّأُ لِلصَّلَاةِ قَبْلَ دُخُولِ وَقْتِهَا وَكَذَٰلِكَ وَيُسْتَحَبُّ وَهُوَ مِنَ الْمُحَافَظَةِ عَلَيْهَا وَالْإِقَامَةِ لَهَا،
thumma yatawaḍḍaʾu li-l-ṣalāti qabla dukhūli waqtihā wakadhālika wayustaḥabbu wahuwa mina al-muḥāfaẓati ʿalayhā wa-al-ʾiqāmati lahā,
Then he performs ablution for the prayer before its time begins. This too is recommended and belongs to guarding and establishing the prayer.
فَإِنْ حَصَلَتْ كِفَايَتُهُ فِي يَوْمِهِ وَقُوتُهُ فِي وَقْتٍ مِنَ النَّهَارِ تَرَكَ السُّوقَ وَدَخَلَ بَيْتَهُ أَوْ قَعَدَ فِي بَيْتِ مَوْلَاهُ تَعَالَى وَاشْتَغَلَ بِخِدْمَتِهِ مُتَزَوِّدًا لِعَاقِبَتِهِ، وَقَدْ كَانَ الصَّالِحُونَ كَذَٰلِكَ يَفْعَلُونَ،
fa-ʾin ḥaṣalat kifāyatuhu fī yawmihi waqūtuhu fī waqtin mina al-nahāri taraka al-sūqa wadakhala baytahu ʾaw qaʿada fī bayti mawlāhu taʿālā wa-ishtaghala bikhidmatihi mutazawwidan liʿāqibatihi, waqad kāna al-ṣāliḥūna kadhālika yafʿalūna,
If he has obtained enough for his day and his sustenance at some point during it, he leaves the market and goes into his home or sits in the house of his Lord, Most High. He occupies himself with His service, laying up provision for his final outcome. This is what the righteous used to do.
كَانَ يُقَالُ: لَا يُوجَدُ الْمُؤْمِنُ إِلَّا فِي ثَلَاثِ مَوَاطِنَ: مَسْجِدٍ يَعْمُرُهُ، أَوْ بَيْتٍ يَسْتُرُهُ، أَوْ حَاجَةٍ لَا بُدَّ لَهُ مِنْهَا،
kāna yuqālu: lā yūjadu al-muʾminu ʾillā fī thalāthi mawāṭina: masjidin yaʿmuruhu, ʾaw baytin yasturuhu, ʾaw ḥājatin lā budda lahu minhā,
It used to be said: “A believer is found in only three settings: a mosque he keeps alive, a house that shelters him, or a need he cannot do without.”
فَإِذَا زَالَتِ الشَّمْسُ فَإِنَّ أَبْوَابَ السَّمَاءِ تُفْتَحُ لِلْمُصَلِّينَ وَالذَّاكِرِينَ وَيُسْتَجَابُ الدُّعَاءُ لِلْمُؤْمِنِينَ، فَهَٰذَا هُوَ الْوِرْدُ الرَّابِعُ مِنَ النَّهَارِ،
fa-ʾidhā zālati al-shamsu fa-ʾinna ʾabwāba al-samāʾi tuftaḥu li-l-muṣallīna wa-al-dhākirīna wayustajābu al-duʿāʾu li-l-muʾminīna, fahādhā huwa al-wirdu al-rābiʿu mina al-nahāri,
When the sun passes its highest point, the gates of heaven are opened for those who pray and those who remember, and supplication is answered for the believers. This is the fourth daytime devotion.
فَلْيُصَلِّ بَعْدَ الزَّوَالِ أَرْبَعَ رَكَعَاتٍ يَقْرَأُ فِيهِنَّ بِمِقْدَارِ سُورَةِ الْبَقَرَةِ أَوْ سُورَتَيْنِ مِنَ الْمِائَتَيْنِ أَوْ أَرْبَعٍ مِنَ الْمَثَانِي يُطِيلُهُنَّ وَيُحْسِنُهُنَّ وَلَا يَفْصِلُ بَيْنَهُنَّ بِتَسْلِيمٍ،
fa-l-yuṣalli baʿda al-zawāli ʾarbaʿa rakaʿātin yaqraʾu fīhinna bimiqdāri sūrati al-baqarati ʾaw sūratayni mina al-miʾatayni ʾaw ʾarbaʿin mina al-mathānī yuṭīluhunna wayuḥsinuhunna walā yafṣilu baynahunna bitaslīmin,
Let him pray four cycles after the sun has begun to decline, reciting in them the equivalent of Sūrat al-Baqara, two of the two-hundred-verse chapters, or four of the mathānī chapters. He should lengthen them, perform them well, and not separate them with a closing salutation.
هَٰذِهِ الصَّلَاةُ وَحْدَهَا مِنْ بَيْنِ صَلَاةِ النَّهَارِ أَرْبَعُ رَكَعَاتٍ بِتَسْلِيمَةٍ وَاحِدَةٍ، وَهَٰذَا الْوِرْدُ هُوَ الْإِظْهَارُ الَّذِي ذَكَرَ اللَّهُ عَزَّ وَجَلَّ الْحَمْدَ فِيهِ فَقَالَ: ﴿وَلَهُ الْحَمْدُ فِي السَّمَٰوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ﴾ (الرُّومُ: ١٨)،
hādhihi al-ṣalātu waḥdahā min bayni ṣalāti al-nahāri ʾarbaʿu rakaʿātin bitaslīmatin wāḥidatin, wahādhā al-wirdu huwa al-ʾiẓhāru alladhī dhakara Allāhu ʿazza wajalla al-ḥamda fīhi faqāla: “walahu al-ḥamdu fī al-samāwāti wa-al-ʾarḍi waʿashiyyan waḥīna tuẓhirūna” (al-rūmu: 18),
This prayer alone among the daytime prayers consists of four cycles with one closing salutation. This devotional period is the entry into midday in which God, mighty and majestic, mentioned praise, saying: “To Him belongs praise in the heavens and the earth, in the late afternoon and when you enter midday” (Qur’an 30:18).
وَلْيَتَّقِ الْعَبْدُ الصَّلَاةَ عِنْدَ اسْتِوَاءِ الشَّمْسِ فِي كَبِدِ السَّمَاءِ وَهُوَ قَبْلَ زَوَالِهَا عِنْدَ تَقَلُّصِ الظِّلِّ وَقِيَامِ ظِلِّ كُلِّ شَيْءٍ تَحْتَهُ، فَإِذَا زَالَ الظِّلُّ فَقَدْ زَالَتْ،
wa-l-yattaqi al-ʿabdu al-ṣalāta ʿinda istiwāʾi al-shamsi fī kabidi al-samāʾi wahuwa qabla zawālihā ʿinda taqalluṣi al-ẓilli waqiyāmi ẓilli kulli shayʾin taḥtahu, fa-ʾidhā zāla al-ẓillu faqad zālat,
He advises avoiding prayer while the sun stands at its highest point, just before it begins to decline, when each object’s shadow has shrunk beneath it. Once the shadow shifts, the sun has passed its zenith.
وَقَدْ خَفِيَ اسْتِوَاؤُهَا فِي الشِّتَاءِ لِقِصَرِ النَّهَارِ وَلِعُدُولِ الشَّمْسِ فِي سَيْرِهَا عَنْ وَسَطِ الْفَلَكِ فَتَقْطَعُ عَرْضًا فَيَكُونُ أَقْرَبَ لِغُرُوبِهَا فَلْيُقَدِّرْ ذَٰلِكَ تَقْرِيبًا،
waqad khafiya istiwāʾuhā fī al-shitāʾi liqiṣari al-nahāri waliʿudūli al-shamsi fī sayrihā ʿan wasaṭi al-falaki fataqṭaʿu ʿarḍan fayakūnu ʾaqraba lighurūbihā fa-l-yuqaddir dhālika taqrīban,
Its position at the zenith is harder to detect in winter because the day is short and the sun’s course deviates from the middle of the celestial sphere, crossing its breadth so that it is nearer to setting. He should therefore estimate this approximately.
وَمِقْدَارُ اسْتِوَائِهَا قَبْلَ الزَّوَالِ نَحْوَ أَرْبَعِ رَكَعَاتٍ بِجُزْءٍ مِنَ الْقُرْآنِ أَوْ قَدْرِ جُزْءٍ وَهُوَ آخِرُ الْوِرْدِ الثَّالِثِ،
wamiqdāru istiwāʾihā qabla al-zawāli naḥwa ʾarbaʿi rakaʿātin bijuzʾin mina al-qurʾāni ʾaw qadri juzʾin wahuwa ʾākhiru al-wirdi al-thālithi,
The interval of its remaining at the zenith before declining is approximately the time for four prayer cycles with a juzʾ of the Qur’an, or the equivalent of a juzʾ. This is the end of the third devotion.
وَإِنَّمَا فِيهِ وِرْدُ الْقِرَاءَةِ وَالتَّسْبِيحِ وَالتَّفَكُّرِ وَهُوَ أَحَدُ الْأَوْقَاتِ الْخَمْسَةِ الَّتِي نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الصَّلَاةِ فِيهِنَّ،
wa-ʾinnamā fīhi wirdu al-qirāʾati wa-al-tasbīḥi wa-al-tafakkuri wahuwa ʾaḥadu al-ʾawqāti al-khamsati ʾallatī nahā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿani al-ṣalāti fīhinna,
The devotion at that time consists only of recitation, glorification, and reflection. It is one of the five times in which the Prophet, God bless him and grant him peace, prohibited prayer.
وَالْأَرْبَعَةُ الْأُخَرُ عِنْدَ طُلُوعِ الشَّمْسِ حَتَّى تَرْتَفِعَ قِيدَ رُمْحَيْنِ فِي عَيْنِ النَّاظِرِ، وَعِنْدَ تَدَلِّيهَا لِلْغُرُوبِ حَتَّى تَحْتَجِبَ، وَبَعْدَ صَلَاةِ الصُّبْحِ وَبَعْدَ صَلَاةِ الْعَصْرِ،
wa-al-ʾarbaʿatu al-ukharu ʿinda ṭulūʿi al-shamsi ḥattā tartafiʿa qīda rumḥayni fī ʿayni al-nāẓiri, waʿinda tadallīhā li-l-ghurūbi ḥattā taḥtajiba, wabaʿda ṣalāti al-ṣubḥi wabaʿda ṣalāti al-ʿaṣri,
The other four are after sunrise until the sun appears about two spear lengths high, as it descends toward sunset until it disappears, after the dawn prayer, and after the afternoon prayer.
وَأُحِبُّ لَهُ الْإِحْيَاءَ مَا بَيْنَ الْأَذَانِ وَالْإِقَامَةِ بِالرُّكُوعِ، لِأَنَّهَا سَاعَةٌ مُسْتَجَابٌ فِيهَا الدُّعَاءُ وَتُفْتَحُ فِيهَا أَبْوَابُ السَّمَاءِ وَتَزْكُو فِيهَا الْأَعْمَالُ، وَأَفْضَلُ أَوْقَاتِ النَّهَارِ أَوْقَاتُ الْفَرَائِضِ،
wa-ʾuḥibbu lahu al-ʾiḥyāʾa mā bayna al-ʾadhāni wa-al-ʾiqāmati bi-al-rukūʿi, li-ʾannahā sāʿatun mustajābun fīhā al-duʿāʾu watuftaḥu fīhā ʾabwābu al-samāʾi watazkū fīhā al-ʾaʿmālu, wa-ʾafḍalu ʾawqāti al-nahāri ʾawqātu al-farāʾiḍi,
I prefer that he fill the time between the adhān and the iqāma with prayer, for this is an hour in which supplication is answered, the gates of heaven are opened, and deeds flourish. The best times of the day are the times of the obligatory prayers.
فَإِنْ لَمْ يَقْرَأْ بَيْنَ الْأَذَانَيْنِ مِنْ دَرْسِهِ فَاسْتُحِبَّ لَهُ أَنْ يَقْرَأَ فِي تَنَفُّلِهِ الْآيَ الَّتِي فِيهَا الدُّعَاءُ مِثْلَ آخِرِ سُورَةِ آلِ عِمْرَانَ وَمِنْ تَضَاعِيفِ السُّوَرِ الِاثْنَيْنِ وَالثَّلَاثِ مِثْلَ قَوْلِهِ تَعَالَى:
fa-ʾin lam yaqraʾ bayna al-ʾadhānayni min darsihi fa-stuḥibba lahu ʾan yaqraʾa fī tanaffulihi al-ʾāya ʾallatī fīhā al-duʿāʾu mithla ʾākhiri sūrati ʾāli ʿimrāna wamin taḍāʿīfi al-suwari al-ithnayni wa-al-thalāthi mithla qawlihi taʿālā:
If he does not recite from his usual lesson between the two calls, it is recommended that in his voluntary prayer he recite verses containing supplication, such as the end of Sūrat Āl ʿImrān, or two or three verses from within the sūras, such as His saying, Most High:
﴿أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِينَ﴾ (الْأَعْرَافُ: ١٥٥)، وَمِثْلَ قَوْلِهِ: ﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا﴾ (آلُ عِمْرَانَ: ٨)،
“ʾanta waliyyunā fa-ighfir lanā wa-irḥamnā wa-ʾanta khayru al-ghāfirīna” (al-ʾaʿrāfu: 155), wamithla qawlihi: “rabbanā lā tuzigh qulūbanā baʿda ʾidh hadaytanā” (ʾālu ʿimrāna: 8),
“You are our Protector, so forgive us and have mercy on us; You are the best of those who forgive” (Qur’an 7:155), and “Our Lord, do not turn our hearts away after You have guided us” (Qur’an 3:8).
وَقَوْلِهِ: ﴿رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ﴾ (الْمُمْتَحَنَةُ: ٤)،
waqawlihi: “rabbanā ʿalayka tawakkalnā wa-ʾilayka ʾanabnā wa-ʾilayka al-maṣīru” (al-mumtaḥanatu: 4),
And: “Our Lord, in You we trust, to You we turn, and to You is the final return” (Qur’an 60:4).
وَإِنْ قَرَأَ الْآيَ الَّتِي فِيهَا التَّعْظِيمُ وَالتَّسْبِيحُ وَالْأَسْمَاءُ الْحُسْنَى فَحَسَنٌ، مِثْلَ أَوَّلِ سُورَةِ الْحَدِيدِ وَآخِرِ سُورَةِ الْحَشْرِ وَمِثْلَ آيَةِ الْكُرْسِيِّ وَقُلْ هُوَ اللَّهُ أَحَدٌ،
wa-ʾin qaraʾa al-ʾāya ʾallatī fīhā al-taʿẓīmu wa-al-tasbīḥu wa-al-ʾasmāʾu al-ḥusnā faḥasanun, mithla ʾawwali sūrati al-ḥadīdi wa-ʾākhiri sūrati al-ḥashri wamithla ʾāyati al-kursiyyi waqul huwa Allāhu ʾaḥadun,
It is also good to read verses of magnification, glorification, and the most beautiful names, such as the opening of al-Ḥadīd, the end of al-Ḥashr, the Throne Verse, and “Say: He is God, One.”
لِيَكُونَ بِذَٰلِكَ جَامِعًا بَيْنَ التِّلَاوَةِ وَالدُّعَاءِ وَبَيْنَ الصَّلَاةِ وَالتَّعْظِيمِ وَالْمَدْحِ بِالْأَسْمَاءِ، ثُمَّ لِيُصَلِّ الظُّهْرَ فِي جَمَاعَةٍ وَلَا يَدَعْ أَنْ يُصَلِّيَ قَبْلَهَا أَرْبَعًا وَبَعْدَهَا أَرْبَعًا بَعْدَ رَكْعَتَيْنِ،
liyakūna bidhālika jāmiʿan bayna al-tilāwati wa-al-duʿāʾi wabayna al-ṣalāti wa-al-taʿẓīmi wa-al-madḥi bi-al-ʾasmāʾi, thumma liyuṣalli al-ẓuhra fī jamāʿatin walā yadaʿ ʾan yuṣalliya qablahā ʾarbaʿan wabaʿdahā ʾarbaʿan baʿda rakʿatayni,
In this way he combines recitation with supplication, prayer with magnification, and praise through the names. Then let him pray ẓuhr in congregation, and not omit four cycles before it and four after it, after two cycles.
وَهَٰذَا آخِرُ الْوِرْدِ الرَّابِعِ مِنَ النَّهَارِ وَهُوَ أَقْصَرُ الْأَوْرَادِ وَأَفْضَلُهَا، فَإِنْ كَانَ قَدْ رَقَدَ قَبْلَ الزَّوَالِ فَلَا يَرْقُدْ فِي هَٰذَا الْوِرْدِ فَإِنَّهُ يُكْرَهُ لَهُ نَوْمَتَانِ فِي يَوْمٍ كَمَا يُكْرَهُ لَهُ نَوْمُ النَّهَارِ مِنْ غَيْرِ سَهَرٍ بِاللَّيْلِ.
wahādhā ʾākhiru al-wirdi al-rābiʿi mina al-nahāri wahuwa ʾaqṣaru al-ʾawrādi wa-ʾafḍaluhā, fa-ʾin kāna qad raqada qabla al-zawāli falā yarqud fī hādhā al-wirdi fa-ʾinnahu yukrahu lahu nawmatāni fī yawmin kamā yukrahu lahu nawmu al-nahāri min ghayri saharin bi-al-layli.
This is the end of the fourth daytime devotion, the shortest and best of the devotions. If he has slept before noon, he should not sleep during this devotion, for two sleeps in one day are disliked for him, just as daytime sleep without having stayed awake at night is disliked.
وَرَوَيْنَا عَنْ بَعْضِ الْعُلَمَاءِ، ثَلَاثٌ يَمْقُتُ اللَّهُ عَلَيْهَا: الضَّحِكُ مِنْ غَيْرِ عَجَبٍ، وَالْأَكْلُ مِنْ غَيْرِ جُوعٍ، وَنَوْمُ النَّهَارِ مِنْ غَيْرِ سَهَرٍ بِاللَّيْلِ،
warawaynā ʿan baʿḍi al-ʿulamāʾi, thalāthun yamqutu Allāhu ʿalayhā: al-ḍaḥiku min ghayri ʿajabin, wa-al-ʾaklu min ghayri jūʿin, wanawmu al-nahāri min ghayri saharin bi-al-layli,
We have transmitted from one of the scholars: “Three things incur God’s abhorrence: laughing without anything surprising, eating without hunger, and sleeping by day without having kept awake at night.”
وَإِنْ لَمْ يَكُنْ قَدْ رَقَدَ فَأَحَبَّ أَنْ يَنَامَ بَيْنَ الظُّهْرِ وَالْعَصْرِ لِيَتَقَوَّى بِذَٰلِكَ عَلَى قِيَامِ اللَّيْلِ فَلْيَنَمْ، فَإِنَّ نَوْمَهُ بَعْدَ الظُّهْرِ لِلَّيْلَةِ الْمُسْتَقْبَلَةِ وَنَوْمَهُ قَبْلَ الظُّهْرِ لِلَّيْلَةِ الْمَاضِيَةِ،
wa-ʾin lam yakun qad raqada fa-ʾaḥabba ʾan yanāma bayna al-ẓuhri wa-al-ʿaṣri liyataqawwā bidhālika ʿalā qiyāmi al-layli fa-l-yanam, fa-ʾinna nawmahu baʿda al-ẓuhri li-l-laylati al-mustaqbalati wanawmahu qabla al-ẓuhri li-l-laylati al-māḍiyati,
If he has not slept and wishes to rest between ẓuhr and ʿaṣr to strengthen himself for night prayer, he may. Sleep after ẓuhr prepares him for the coming night; sleep before ẓuhr makes up for the previous one.
فَإِنْ دَامَ سَهَرُهُ بِاللَّيْلِ وَاتَّصَلَتْ أَوْرَادُهُ بِالنَّهَارِ حَسُنَ أَنْ يَنَامَ قَبْلَ الظُّهْرِ لِمَا سَلَفَ مِنْ لَيْلِهِ، وَيَنَامَ بَعْدَ الظُّهْرِ لِمَا غَبَرَ مِنَ الْأُخْرَى،
fa-ʾin dāma saharuhu bi-al-layli wa-ittaṣalat ʾawrāduhu bi-al-nahāri ḥasuna ʾan yanāma qabla al-ẓuhri limā salafa min laylihi, wayanāma baʿda al-ẓuhri limā ghabara mina al-ukhrā,
If he keeps vigil through the night and his devotions continue through the day, it is good for him to sleep before ẓuhr on account of the night that has passed, and after ẓuhr for the coming night.
إِلَّا أَنَّهُ لَا يُسْتَحَبُّ لَهُ أَنْ يَزِيدَ فِي الْيَوْمِ وَاللَّيْلَةِ أَكْثَرَ مِنْ نَوْمِ ثَمَانِ سَاعَاتٍ، وَمِنَ النَّاسِ مَنْ يَقُولُ إِنَّهُ إِنْ نَقَصَ مِنْ نَوْمِ هَٰذَا الْمِقْدَارِ فِي الْيَوْمِ وَاللَّيْلَةِ اضْطَرَبَ بَدَنُهُ لِأَنَّ النَّوْمَ قُوتُ الْجِسْمِ وَرَاحَتُهُ،
ʾillā ʾannahu lā yustaḥabbu lahu ʾan yazīda fī al-yawmi wa-al-laylati ʾakthara min nawmi thamāni sāʿātin, wamina al-nāsi man yaqūlu ʾinnahu ʾin naqaṣa min nawmi hādhā al-miqdāri fī al-yawmi wa-al-laylati iḍṭaraba badanuhu li-ʾanna al-nawma qūtu al-jismi warāḥatuhu,
It is not recommended, however, that he sleep more than eight hours in a day and night. Some people say that if they sleep less than this amount in a day and night, their body becomes unsettled, because sleep is the body’s nourishment and rest.
قَالَ اللَّهُ تَعَالَى: ﴿وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا﴾ (النَّبَأُ: ٩)، أَيْ رَاحَةً كَمَا قَالَ: ﴿وَجَعَلْنَا النَّهَارَ مَعَاشًا﴾ (النَّبَأُ: ١١)،
qāla Allāhu taʿālā: “wajaʿalnā nawmakum subātan” (al-nabaʾu: 9), ʾay rāḥatan kamā qāla: “wajaʿalnā al-nahāra maʿāshan” (al-nabaʾu: 11),
God Most High says: “We made your sleep repose” (Qur’an 78:9), meaning rest, just as He says: “We made the day a time of livelihood” (Qur’an 78:11).
إِلَّا أَنْ يَكُونَ السَّهَرُ عَادَةً فَإِنَّ الْعَادَةَ قَدْ تَعْمَلُ عَمَلَ الطَّبْعِ وَتَنْقُلُ عَنِ الْعُرْفِ فَلَا يُقَالُ عَلَيْهَا،
ʾillā ʾan yakūna al-saharu ʿādatan fa-ʾinna al-ʿādata qad taʿmalu ʿamala al-ṭabʿi watanqulu ʿani al-ʿurfi falā yuqālu ʿalayhā,
Unless staying awake has become habitual, for habit may do the work of nature and take a person beyond what is customary, so that no general pronouncement can be made about it.
وَإِحْيَاءُ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ وَهُوَ صَلَاةُ الْغَفْلَةِ وَهُوَ يُشْبِهُ بِقِيَامِ اللَّيْلِ، وَيُسْتَحَبُّ الْعُكُوفُ فِي الْمَسْجِدِ بَيْنَ الْأُولَى وَالْعَصْرِ لِلصَّلَاةِ وَالذِّكْرِ لِيَجْمَعَ بَيْنَ الِاعْتِكَافِ وَالِانْتِظَارِ لِلصَّلَاةِ،
wa-ʾiḥyāʾu mā bayna al-ẓuhri wa-al-ʿaṣri wahuwa ṣalātu al-ghaflati wahuwa yushbihu biqiyāmi al-layli, wayustaḥabbu al-ʿukūfu fī al-masjidi bayna al-ʾūlā wa-al-ʿaṣri li-l-ṣalāti wa-al-dhikri liyajmaʿa bayna al-iʿtikāfi wa-al-intiẓāri li-l-ṣalāti,
Keeping the interval between ẓuhr and ʿaṣr alive in worship is the “prayer at the time of heedlessness,” and resembles night vigil. It is recommended to remain in the mosque between the earlier prayer and ʿaṣr for prayer and remembrance, combining retreat with waiting for the prayer.
فَقَدْ كَانَ ذَٰلِكَ مِنْ سُنَّةِ السَّلَفِ، قَالَ: كَانَ الدَّاخِلُ يَدْخُلُ الْمَسْجِدَ بَيْنَ الظُّهْرِ وَالْعَصْرِ فَيَسْمَعُ لِلْمُصَلِّينَ دَوِيًّا كَدَوِيِّ النَّحْلِ مِنَ التِّلَاوَةِ إِلَّا أَنْ يَكُونَ بَيْتُهُ أَسْلَمَ لِدِينِهِ وَأَجْمَعَ لِقَلْبِهِ فَالْأَسْلَمُ هُوَ الْأَفْضَلُ،
faqad kāna dhālika min sunnati al-salafi, qāla: kāna al-dākhilu yadkhulu al-masjida bayna al-ẓuhri wa-al-ʿaṣri fayasmaʿu li-l-muṣallīna dawiyyan kadawiyyi al-naḥli mina al-tilāwati ʾillā ʾan yakūna baytuhu ʾaslama lidīnihi wa-ʾajmaʿa liqalbihi fa-al-ʾaslamu huwa al-ʾafḍalu,
He says earlier generations did so: someone entering the mosque between the two prayers could hear recitation humming like bees. If home better protects a person’s faith and attention, however, staying home is preferable.
كَذَٰلِكَ إِحْيَاءُ الْوِرْدِ الثَّالِثِ الَّذِي هُوَ بَيْنَ الضُّحَى الْأَعْلَى إِلَى زَوَالِ الشَّمْسِ فَوْقَ هَٰذَا الْفَضْلِ يُدْرِكُ بِهِ الْعَبْدُ فَوْتَ قِيَامِ اللَّيْلِ،
kadhālika ʾiḥyāʾu al-wirdi al-thālithi alladhī huwa bayna al-ḍuḥā al-ʾaʿlā ʾilā zawāli al-shamsi fawqa hādhā al-faḍli yudriku bihi al-ʿabdu fawta qiyāmi al-layli,
Likewise, keeping the third devotion alive, from the late forenoon until the sun begins to decline, has still greater merit. Through it the servant can make up for a missed night vigil.
لِأَنَّ النَّاسَ فِي هَٰذَيْنِ الْوَقْتَيْنِ مَشْغُولُونَ بِطَلَبِ الدُّنْيَا وَخِدْمَةِ الْهَوَى وَالْقَلْبُ الْمُتَيَقِّظُ لِرَبِّهِ عَزَّ وَجَلَّ يَفْرُغُ فِي هَٰذَيْنِ الْوَقْتَيْنِ وَيَسْكُنُ،
li-ʾanna al-nāsa fī hādhayni al-waqtayni mashghūlūna biṭalabi al-dunyā wakhidmati al-hawā wa-al-qalbu al-mutayaqqiẓu lirabbihi ʿazza wajalla yafrughu fī hādhayni al-waqtayni wayaskunu,
While others pursue worldly needs and desires at these hours, a heart alert to its Lord, mighty and majestic, grows quiet and free.
وَيَجِدُ الْعَامِلُ لِلْعَمَلِ حَلَاوَةً وَلِلْإِقْبَالِ وَالتَّفَرُّغِ لَذَّةً وَيَكُونُ لِفَرَاغِهِ مِنَ الْخَلْقِ وَشُغْلِهِ بِالْخَالِقِ تَعَالَى مَزِيدٌ وَبَرَكَةٌ،
wayajidu al-ʿāmilu li-l-ʿamali ḥalāwatan wali-l-ʾiqbāli wa-al-tafarrughi ladhdhatan wayakūnu lifarāghihi mina al-khalqi washughlihi bi-al-khāliqi taʿālā mazīdun wabarakatun,
The worshipper tastes sweetness in the work and joy in giving it full attention; freedom from people’s demands and attention to the Creator, Most High, bring growth and blessing.
وَهَٰذَا أَحَدُ الْوَجْهَيْنِ فِي قَوْلِهِ تَعَالَى: ﴿وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا﴾ (الْفُرْقَانُ: ٦٢)،
wahādhā ʾaḥadu al-wajhayni fī qawlihi taʿālā: “wahuwa alladhī jaʿala al-layla wa-al-nahāra khilfatan liman ʾarāda ʾan yadhdhakkara ʾaw ʾarāda shukūran” (al-furqānu: 62),
This is one of the two interpretations of His saying, Most High: “He is the One who made night and day succeed one another for anyone who wishes to take heed or give thanks” (Qur’an 25:62).
أَيْ جَعَلَهُمَا خِلْفَتَيْنِ يَتَعَاقَبَانِ فِي الْفَضْلِ فَيَخْلُفُ أَحَدُهُمَا الْآخَرَ، فَمَنْ فَاتَهُ شَيْءٌ مِنَ اللَّيْلِ قَضَاهُ فِي هَٰذَيْنِ الْوِرْدَيْنِ مِنَ النَّهَارِ، أَحَدُهُمَا مِنَ الضُّحَى الْأَعْلَى إِلَى الزَّوَالِ، وَالثَّانِي مَا بَيْنَ الْأُولَى وَالْعَصْرِ،
ʾay jaʿalahumā khilfatayni yataʿāqabāni fī al-faḍli fayakhlufu ʾaḥaduhumā al-ʾākhara, faman fātahu shayʾun mina al-layli qaḍāhu fī hādhayni al-wirdayni mina al-nahāri, ʾaḥaduhumā mina al-ḍuḥā al-ʾaʿlā ʾilā al-zawāli, wa-al-thānī mā bayna al-ʾūlā wa-al-ʿaṣri,
That is, He made them two successive periods alternating in merit, each succeeding the other. Whoever misses something in the night makes it up in these two daytime devotions: one from the late forenoon until the sun begins to decline, and the second between the earlier prayer and ʿaṣr.
وَالْوَجْهُ الثَّانِي أَنَّ النَّهَارَ كُلَّهُ خِلْفَةٌ مِنَ اللَّيْلِ فَمَنْ فَاتَهُ شَيْءٌ مِنْ عَمَلِ اللَّيْلِ قَضَاهُ بِالنَّهَارِ فَكَانَ مِنْهُ بَدَلًا، وَمَنْ فَاتَهُ شَيْءٌ مِنْ أَوْرَادِ النَّهَارِ كَانَ اللَّيْلُ خَلَفًا إِذْ لِكُلِّ وَاحِدٍ مِنْهُمَا خَلَفٌ مِنْ صَاحِبِهِ،
wa-al-wajhu al-thānī ʾanna al-nahāra kullahu khilfatun mina al-layli faman fātahu shayʾun min ʿamali al-layli qaḍāhu bi-al-nahāri fakāna minhu badalan, waman fātahu shayʾun min ʾawrādi al-nahāri kāna al-laylu khalafan ʾidh likulli wāḥidin minhumā khalafun min ṣāḥibihi,
The second reading takes the whole day as a replacement for the night. Day can make up for missed work at night, and night can make up for missed daytime devotions: each offers a chance to recover what the other has lost.
فَفِيهِ دَرْكُ مَا فَاتَ، وَخَلْفُ مَا سَلَفَ مِنَ الذِّكْرِ وَالشُّكْرِ، وَالذِّكْرُ اسْمٌ جَامِعٌ لِأَعْمَالِ الْقُلُوبِ كُلِّهَا مِنْ مَقَامَاتِ الْيَقِينِ، وَمُشَاهَدَةِ الْعُلُومِ مِنَ الْغَيْبِ،
fafīhi darku mā fāta, wakhalfu mā salafa mina al-dhikri wa-al-shukri, wa-al-dhikru ismun jāmiʿun li-ʾaʿmāli al-qulūbi kullihā min maqāmāti al-yaqīni, wamushāhadati al-ʿulūmi mina al-ghaybi,
Thus what was missed can be recovered, and earlier remembrance and gratitude can be replaced. Remembrance is a comprehensive name for all the works of hearts: the stations of certainty and the witnessing of knowledge from the unseen.
وَالشُّكْرُ أَيْضًا يُسْتَعْمَلُ عَلَى جُمَلِ أَعْمَالِ الْجَوَارِحِ مِنْ شَرَائِعِ الْإِسْلَامِ، وَهَٰذَانِ جُمْلَةُ عَمَلِ الْعَبْدِ وَكُنْهُ خِدْمَتِهِ،
wa-al-shukru ʾayḍan yustaʿmalu ʿalā jumali ʾaʿmāli al-jawāriḥi min sharāʾiʿi al-ʾislāmi, wahādhāni jumlatu ʿamali al-ʿabdi wakunhu khidmatihi,
“Gratitude” extends to the actions of the limbs in the practices of Islam. Together, the two encompass the servant’s work and the heart of service.
وَهَٰذَانِ الْمَعْنَيَانِ اللَّذَانِ هُمَا ذَكَرَهُمَا الْكَلِيمُ لِلْجَلِيلِ فِي قَوْلِهِ تَعَالَى: ﴿كَيْ نُسَبِّحَكَ كَثِيرًا﴾ ﴿وَنَذْكُرَكَ كَثِيرًا﴾ (طٰهٰ: ٣٣–٣٤)،
wahādhāni al-maʿnayāni alladhāni humā dhakarahumā al-kalīmu li-l-jalīli fī qawlihi taʿālā: “kay nusabbiḥaka kathīran” “wanadhkuraka kathīran” (Ṭā Hā: 33–34),
Moses, the one addressed by God, speaks of both to the Majestic One, in His saying, Most High: “so that we may glorify You often” and “remember You often” (Qur’an 20:33–34).
انْتَظَمَ التَّسْبِيحُ وَالذِّكْرُ فِي جُمَلِ تَصَرُّفِ الْجِسْمِ وَتَصَرُّفِ الْقَلْبِ،
intaẓama al-tasbīḥu wa-al-dhikru fī jumali taṣarrufi al-jismi wataṣarrufi al-qalbi,
Glorification and remembrance together encompass the activity of the body and the activity of the heart.
وَهَٰذَا الْوِرْدُ الْخَامِسُ الَّذِي هُوَ مَا بَيْنَ الْعَصْرَيْنِ مِنْ أَطْوَلِ الْأَوْرَادِ وَأَمْتَعِهَا لِلْعِبَادَةِ وَهُوَ يُضَاهِي الْوِرْدَ الثَّالِثَ فِي الطُّولِ وَهُوَ أَصِيلُ النَّهَارِ وَأَحَدُ الْآصَالِ الَّتِي ذَكَرَ اللَّهُ عَزَّ وَجَلَّ فِيهِ سُجُودَ كُلِّ شَيْءٍ،
wahādhā al-wirdu al-khāmisu alladhī huwa mā bayna al-ʿaṣrayni min ʾaṭwali al-ʾawrādi wa-ʾamtaʿihā li-l-ʿibādati wahuwa yuḍāhī al-wirda al-thālitha fī al-ṭūli wahuwa ʾaṣīlu al-nahāri wa-ʾaḥadu al-ʾāṣāli ʾallatī dhakara Allāhu ʿazza wajalla fīhi sujūda kulli shayʾin,
This fifth devotion, between the two afternoon prayers, is among the longest devotions and the most fruitful for worship. It resembles the third in length. It is the late part of the day, one of the late hours in which God, mighty and majestic, mentioned the prostration of everything.
وَقَرَنَهُ بِالْغُدُوِّ فَقَالَ: ﴿وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَٰوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ﴾ (الرَّعْدُ: ١٥)،
waqaranahu bi-al-ghuduwwi faqāla: “wali-llāhi yasjudu man fī al-samāwāti wa-al-ʾarḍi ṭawʿan wakarhan waẓilāluhum bi-al-ghuduwwi wa-al-ʾāṣāli” (al-raʿdu: 15),
He links it to early morning in the verse: “To God prostrate all who are in the heavens and the earth, willingly or unwillingly, and their shadows in the mornings and evenings” (Qur’an 13:15).
فَمَا أَقْبَحَ أَنْ تَكُونَ الْأَشْيَاءُ الْمَوَاتُ لِرَبِّهَا سَاجِدَاتٍ ذَاكِرَاتٍ وَالْمُؤْمِنُ الْحَيُّ عَنْ رَبِّهِ مُعْرِضٌ ذُو غَفَلَاتٍ،
famā ʾaqbaḥa ʾan takūna al-ʾashyāʾu al-mawātu lirabbihā sājidātin dhākirātin wa-al-muʾminu al-ḥayyu ʿan rabbihi muʿriḍun dhū ghafalātin,
How unseemly for lifeless things to bow and remember their Lord while a living believer turns away in heedlessness.
ثُمَّ لِيُصَلِّ قَبْلَ صَلَاةِ الْعَصْرِ أَرْبَعًا وَيَغْتَنِمِ الصَّلَاةَ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ كَمَا ذَكَرْنَا آنِفًا فَإِنَّهَا سَاعَةٌ مَرْجُوَّةٌ فِيهَا الْإِجَابَةُ،
thumma liyuṣalli qabla ṣalāti al-ʿaṣri ʾarbaʿan wayaghtanimi al-ṣalāta bayna al-ʾadhāni wa-al-ʾiqāmati kamā dhakarnā ʾānifan fa-innahā sāʿatun marjuwwatun fīhā al-ʾijābatu,
Then let him pray four cycles before the ʿaṣr prayer and take advantage of prayer between the adhān and the iqāma, as we have just mentioned, for this is an hour in which an answer is hoped for.
فَإِذَا دَخَلَ وَقْتُ الْعَصْرِ دَخَلَ الْعَبْدُ فِي الْوِرْدِ السَّادِسِ مِنَ النَّهَارِ وَقَدْ أَقْسَمَ اللَّهُ عَزَّ وَجَلَّ بِهِ فِي قَوْلِهِ: ﴿وَالْعَصْرِ﴾ (الْعَصْرُ: ١)،
fa-ʾidhā dakhala waqtu al-ʿaṣri dakhala al-ʿabdu fī al-wirdi al-sādisi mina al-nahāri waqad ʾaqsama Allāhu ʿazza wajalla bihi fī qawlihi: “wa-al-ʿaṣri” (al-ʿaṣru: 1),
When the time of ʿaṣr begins, the servant enters the sixth daytime devotion. God, mighty and majestic, swore by it in His saying: “By the afternoon” (Qur’an 103:1).
وَهَٰذَا أَحَدُ الْمَعْنَيَيْنِ فِي الْآيَةِ وَهُوَ أَحَدُ الْوَجْهَيْنِ مِنَ الْوَقْتِ فِي الْآصَالِ الَّذِي ذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ، وَهُوَ الْعَشِيُّ الَّذِي ذَكَرَ اللَّهُ عَزَّ وَجَلَّ التَّسْبِيحَ فِيهِ وَالتَّنْزِيهَ وَالْحَمْدَ لَهُ،
wahādhā ʾaḥadu al-maʿnayayni fī al-ʾāyati wahuwa ʾaḥadu al-wajhayni mina al-waqti fī al-ʾāṣāli alladhī dhakarahu Allāhu ʿazza wajalla, wahuwa al-ʿashiyyu alladhī dhakara Allāhu ʿazza wajalla al-tasbīḥa fīhi wa-al-tanzīha wa-al-ḥamda lahu,
This is one of the two meanings of the verse and one of the two senses of the late hours that God, mighty and majestic, mentioned. It is the evening period in which God, mighty and majestic, mentioned glorifying Him, declaring His transcendence, and praising Him.
فَقَالَ: ﴿وَعَشِيًّا وَحِينَ تُظْهِرُونَ﴾ (الرُّومُ: ١٨)، وَقَالَ بِالْعَشِيِّ وَالْإِشْرَاقِ وَلَيْسَ فِي هَٰذَا الْوِرْدِ صَلَاةٌ إِلَّا مَا كَانَ بَيْنَ الْأَذَانَيْنِ،
faqāla: “waʿashiyyan waḥīna tuẓhirūna” (al-rūmu: 18), waqāla bi-al-ʿashiyyi wa-al-ʾishrāqi walaysa fī hādhā al-wirdi ṣalātun ʾillā mā kāna bayna al-ʾadhānayni,
He said: “In the evening and when you enter midday” (Qur’an 30:18), and He said: “In the evening and at sunrise.” There is no prayer in this devotion except what falls between the two calls.
ثُمَّ يَنْتَقِلُ بَعْدَ الْعَصْرِ فِيمَا شَاءَ مِنْ ذِكْرٍ أَوْ فِكْرٍ مِنْ أَعْمَالِ الْقُلُوبِ وَالْجَوَارِحِ فِيمَا فُرِضَ عَلَيْهِ أَوْ نُدِبَ إِلَيْهِ، وَأَفْضَلُ ذَٰلِكَ تِلَاوَةُ الْقُرْآنِ بِتَدَبُّرٍ وَتَرْتِيلٍ وَتَفَهُّمٍ وَحُسْنِ تَأْوِيلٍ،
thumma yantaqilu baʿda al-ʿaṣri fīmā shāʾa min dhikrin ʾaw fikrin min ʾaʿmāli al-qulūbi wa-al-jawāriḥi fīmā furiḍa ʿalayhi ʾaw nudiba ʾilayhi, wa-ʾafḍalu dhālika tilāwatu al-qurʾāni bitadabburin watartīlin watafahhumin waḥusni taʾwīlin,
After ʿaṣr he turns to whatever remembrance or reflection he chooses among the works of hearts and limbs, in what is obligatory or recommended for him. The best of this is reciting the Qur’an with reflection, measured recitation, understanding, and sound interpretation.
فَإِذَا اصْفَرَّتِ الشَّمْسُ وَمَاتَ حَرُّهَا وَارْتَفَعَتْ إِلَى أَطْرَافِ الْجُدُرِ وَرُؤُوسِ الشَّجَرِ فَكَانَتْ مِثْلَهَا حِينَ تَطْلُعُ دَخَلَ فِي الْوِرْدِ السَّابِعِ مِنَ النَّهَارِ،
fa-ʾidhā iṣfarrati al-shamsu wamāta ḥarruhā wa-irtafaʿat ʾilā ʾaṭrāfi al-juduri waruʾūsi al-shajari fakānat mithlahā ḥīna taṭluʿu dakhala fī al-wirdi al-sābiʿi mina al-nahāri,
When the sun turns yellow, its heat fades, and its light reaches the tops of walls and trees as it did at sunrise, the seventh daytime devotion begins.
فَهَٰذَا لِلتَّسْبِيحِ وَالذِّكْرِ وَالتِّلَاوَةِ وَالِاسْتِغْفَارِ إِلَى غُرُوبِ الشَّمْسِ، وَمِنْ أَفْضَلِ مَا قِيلَ فِي هَٰذَا الْوَقْتِ وَفِي مِثْلِهِ مِنْ أَوَّلِ النَّهَارِ أَنْ يُقَالَ: أَسْتَغْفِرُ اللَّهَ لِذَنْبِي وَسُبْحَانَ اللَّهِ بِحَمْدِ رَبِّي،
fahādhā li-l-tasbīḥi wa-al-dhikri wa-al-tilāwati wa-al-istighfāri ʾilā ghurūbi al-shamsi, wamin ʾafḍali mā qīla fī hādhā al-waqti wafī mithlihi min ʾawwali al-nahāri ʾan yuqāla: ʾastaghfiru Allāha lidhanbī wasubḥāna Allāhi biḥamdi rabbī,
This period is for glorification, remembrance, recitation, and seeking forgiveness until sunset. Among the best things said at this time, and at its counterpart at the start of the day, is: “I seek God’s forgiveness for my sin, and glory be to God with praise of my Lord.”
لِجَمْعِهِ بَيْنَ الِاسْتِغْفَارِ وَالتَّسْبِيحِ فِي الْكَلَامِ بِلَفْظِ الْأَمْرِ بِهِمَا فِي الْقُرْآنِ لِقَوْلِهِ تَعَالَى: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ﴾ (غَافِرٌ: ٥٥)،
lijamʿihi bayna al-istighfāri wa-al-tasbīḥi fī al-kalāmi bilafẓi al-ʾamri bihimā fī al-qurʾāni liqawlihi taʿālā: “wa-istaghfir lidhanbika wasabbiḥ biḥamdi rabbika bi-al-ʿashiyyi wa-al-ʾibkāri” (ghāfirun: 55),
This joins seeking forgiveness and glorification in wording that follows the Qur’anic command to do both, in His saying, Most High: “Seek forgiveness for your sin and glorify your Lord with praise in the evening and the early morning” (Qur’an 40:55).
وَإِنْ قَالَ: أَسْتَغْفِرُ اللَّهَ الْحَيَّ الْقَيُّومَ وَأَسْأَلُهُ التَّوْبَةَ سُبْحَانَ اللَّهِ الْعَظِيمِ وَبِحَمْدِهِ، فَقَدْ جَاءَ فَضْلُ ذَٰلِكَ فِي الْأَثَرِ،
wa-ʾin qāla: ʾastaghfiru Allāha al-ḥayya al-qayyūma wa-ʾasʾaluhu al-tawbata subḥāna Allāhi al-ʿaẓīmi wabiḥamdihi, faqad jāʾa faḍlu dhālika fī al-ʾathari,
Another formula is: “I seek forgiveness from God, the Living, the Sustainer, and ask Him for repentance. Glory and praise be to God the Magnificent.” He says a report speaks of its merit.
وَالْأَفْضَلُ الِاسْتِغْفَارُ عَلَى الْأَسْمَاءِ كَمَا فِي الْقُرْآنِ مِثْلَ أَنْ يَقُولَ: أَسْتَغْفِرُ اللَّهَ إِنَّهُ كَانَ غَفَّارًا أَسْتَغْفِرُ اللَّهَ إِنَّهُ كَانَ تَوَّابًا أَسْتَغْفِرُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ،
wa-al-ʾafḍalu al-istighfāru ʿalā al-ʾasmāʾi kamā fī al-qurʾāni mithla ʾan yaqūla: ʾastaghfiru Allāha ʾinnahu kāna ghaffāran ʾastaghfiru Allāha ʾinnahu kāna tawwāban ʾastaghfiru Allāha ʾinna Allāha ghafūrun,
Better still is seeking forgiveness through the names as they occur in the Qur’an, for example: “I seek God’s forgiveness; He is ever forgiving. I seek God’s forgiveness; He continually accepts repentance. I seek God’s forgiveness; God is forgiving.”
أَسْتَغْفِرُ اللَّهَ التَّوَّابَ الرَّحِيمَ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ، فَاغْفِرْ لَنَا وَارْحَمْنَا، وَأَنْتَ خَيْرُ الْغَافِرِينَ،
ʾastaghfiru Allāha al-tawwāba al-raḥīma rabbi ighfir wa-irḥam wa-ʾanta khayru al-rāḥimīna, fa-ighfir lanā wa-irḥamnā, wa-ʾanta khayru al-ghāfirīna,
“I seek forgiveness from God, the Accepter of repentance, the Merciful. My Lord, forgive and have mercy; You are the best of those who show mercy. Forgive us and have mercy on us; You are the best of those who forgive.”
وَهَٰذَا الْوِرْدُ فِي الْفَضْلِ مِثْلُ الْوِرْدِ الْأَوَّلِ مِنْ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ، وَهُوَ الْمَسَاءُ الَّذِي ذَكَرَ اللَّهُ تَعَالَى التَّنْزِيهَ فِيهِ فَقَالَ: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ﴾ (الرُّومُ: ١٧)،
wahādhā al-wirdu fī al-faḍli mithlu al-wirdi al-ʾawwali min ṭulūʿi al-fajri ʾilā ṭulūʿi al-shamsi, wahuwa al-masāʾu alladhī dhakara Allāhu taʿālā al-tanzīha fīhi faqāla: “fasubḥāna Allāhi ḥīna tumsūna waḥīna tuṣbiḥūna” (al-rūmu: 17),
This devotion equals in merit the first devotion, from daybreak to sunrise. It is the evening in which God Most High mentioned declaring His transcendence, saying: “Glory be to God when you enter evening and when you enter morning” (Qur’an 30:17).
أَيْ سَبِّحُوا اللَّهَ عَزَّ وَجَلَّ، فَأَقَامَ الِاسْمَ مَقَامَ الْفِعْلِ وَهُوَ الطَّرَفُ الثَّانِي مِنَ النَّهَارِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَجَلَّ فِيهِ بِالتَّسْبِيحِ بِقَوْلِهِ عَزَّ وَجَلَّ: ﴿فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى﴾ (طٰهٰ: ١٣٠)،
ʾay sabbiḥū Allāha ʿazza wajalla, fa-ʾaqāma al-isma maqāma al-fiʿli wahuwa al-ṭarafu al-thānī mina al-nahāri alladhī ʾamara Allāhu ʿazza wajalla fīhi bi-al-tasbīḥi biqawlihi ʿazza wajalla: “fasabbiḥ wa-ʾaṭrāfa al-nahāri laʿallaka tarḍā” (Ṭā Hā: 130),
That is, “Glorify God, mighty and majestic”: the noun stands in place of the verb. This is the second edge of the day, at which God, mighty and majestic, commanded glorification in His saying, mighty and majestic: “Glorify [Him] at the edges of the day, so that you may be content” (Qur’an 20:130).
وَيُسْتَحَبُّ أَنْ يَقْرَأَ قَبْلَ غُرُوبِ الشَّمْسِ ﴿وَالشَّمْسِ وَضُحَاهَا﴾ (الشَّمْسُ: ١) ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ (اللَّيْلُ: ١) وَالْمُعَوِّذَتَيْنِ وَأَنْ تَغْرُبَ الشَّمْسُ عَلَيْهِ وَهُوَ فِي الِاسْتِغْفَارِ فَذَٰلِكَ مِمَّا أُمِرَ بِهِ فِي هَٰذَا الْوَقْتِ مِنَ الْأَذْكَارِ،
wayustaḥabbu ʾan yaqraʾa qabla ghurūbi al-shamsi “wa-al-shamsi waḍuḥāhā” (al-shamsu: 1) “wa-al-layli ʾidhā yaghshā” (al-laylu: 1) wa-al-muʿawwidhatayni wa-ʾan taghruba al-shamsu ʿalayhi wahuwa fī al-istighfāri fadhālika mimmā ʾumira bihi fī hādhā al-waqti mina al-ʾadhkāri,
Before sunset it is recommended to recite “By the sun and its brightness” (Qur’an 91:1), “By the night when it covers” (Qur’an 92:1), and the two refuge sūras, and to be seeking forgiveness when the sun sets. This is among the remembrances commanded at this time.
وَكُلُّ مَا يُسْتَحَبُّ مِنَ التَّسْبِيحِ وَالْحَمْدِ وَالدُّعَاءِ وَالذِّكْرِ فِي أَوَّلِ النَّهَارِ قَبْلَ طُلُوعِ الشَّمْسِ فَإِنَّهُ يُسْتَحَبُّ فِي هَٰذَا الْوِرْدِ قَبْلَ غُرُوبِ الشَّمْسِ لِأَنَّ اللَّهَ تَعَالَى قَرَنَهُمَا فِي الذِّكْرِ فَقَالَ تَعَالَى:
wakullu mā yustaḥabbu mina al-tasbīḥi wa-al-ḥamdi wa-al-duʿāʾi wa-al-dhikri fī ʾawwali al-nahāri qabla ṭulūʿi al-shamsi fa-ʾinnahu yustaḥabbu fī hādhā al-wirdi qabla ghurūbi al-shamsi li-ʾanna Allāha taʿālā qaranahumā fī al-dhikri faqāla taʿālā:
Everything recommended at the start of the day before sunrise—glorification, praise, supplication, and remembrance—is also recommended during this devotion before sunset, because God Most High paired the two times in remembrance. He, Most High, said:
﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا﴾ (طٰهٰ: ١٣٠)، وَقَالَ تَعَالَى: ﴿وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى﴾ (طٰهٰ: ١٣٠)،
“wasabbiḥ biḥamdi rabbika qabla ṭulūʿi al-shamsi waqabla ghurūbihā” (Ṭā Hā: 130), waqāla taʿālā: “wa-ʾaṭrāfa al-nahāri laʿallaka tarḍā” (Ṭā Hā: 130),
“Glorify your Lord with praise before sunrise and before its setting” (Qur’an 20:130); and He, Most High, said: “and at the edges of the day, so that you may be content” (Qur’an 20:130).
وَقَالَ تَعَالَى: ﴿بِالْعَشِيِّ وَالْإِبْكَارِ﴾ (غَافِرٌ: ٥٥)، وَقَالَ تَعَالَى: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾، ﴿مِنْ شَرِّ مَا خَلَقَ﴾ ﴿وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ﴾ (الْفَلَقُ: ١–٢–٣)،
waqāla taʿālā: “bi-al-ʿashiyyi wa-al-ʾibkāri” (ghāfirun: 55), waqāla taʿālā: “qul ʾaʿūdhu birabbi al-falaqi”, “min sharri mā khalaqa” “wamin sharri ghāsiqin ʾidhā waqaba” (al-falaqu: 1–2–3),
He, Most High, said: “In the evening and the early morning” (Qur’an 40:55); and He, Most High, said: “Say: I seek refuge in the Lord of daybreak, from the evil of what He created, and from the evil of a darkening night when it enters” (Qur’an 113:1–3).
أَيْ مِنْ شَرِّ اللَّيْلِ إِذَا دَخَلَ، فَلْيُعِدِ الْعَبْدُ مَا ذَكَرْنَاهُ فِي الْوِرْدِ الْأَوَّلِ مِنَ الْأَدْعِيَةِ وَالتَّسْبِيحِ وَلْيَقُلْ عِنْدَ أَذَانِ الْمَغْرِبِ:
ʾay min sharri al-layli ʾidhā dakhala, fa-l-yuʿidi al-ʿabdu mā dhakarnāhu fī al-wirdi al-ʾawwali mina al-ʾadʿiyati wa-al-tasbīḥi wa-l-yaqul ʿinda ʾadhāni al-maghribi:
That is, from the evil of the night when it enters. Let the servant repeat the supplications and glorifications we mentioned in the first devotion, and let him say at the call to the sunset prayer:
اللَّهُمَّ هَٰذَا إِقْبَالُ لَيْلِكَ وَإِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ وَحُضُورُ صَلَاتِكَ وَشُهُودُ مَلَائِكَتِكَ، صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَأَعْطِهِ الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ الْمَقَامَ الْمَحْمُودَ الَّذِي وَعَدْتَهُ،
Allāhumma hādhā ʾiqbālu laylika wa-ʾidbāru nahārika wa-ʾaṣwātu duʿātika waḥuḍūru ṣalātika washuhūdu malāʾikatika, ṣalli ʿalā Muḥammadin waʿalā ʾālihi wa-ʾaʿṭihi al-wasīlata wa-al-faḍīlata wa-ibʿathhu al-maqāma al-maḥmūda alladhī waʿadtahu,
“O God, Your night comes and Your day departs. Your callers raise their voices; the time of Your prayer has come, witnessed by Your angels. Bless Muhammad and his family, grant him the station of nearness and excellence, and raise him to the praised station You promised him.”
ثُمَّ لْيَقُلْ: رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا؛ ثَلَاثًا، فَفِي هَٰذَا أَثَرٌ وَفَضْلٌ،
thumma l-yaqul: raḍītu bi-Allāhi rabban wabi-al-ʾislāmi dīnan wabimuḥammadin ṣallā Allāhu ʿalayhi wasallama nabiyyan; thalāthan, fafī hādhā ʾatharun wafaḍlun,
Then let him say three times: “I am content with God as Lord, Islam as religion, and Muḥammad, God bless him and grant him peace, as prophet.” A transmitted report and a merit attach to this.
وَكَذَٰلِكَ فَلْيَقُلْ مِثْلَهُ إِذَا سَمِعَ أَذَانَ الْفَجْرِ إِلَّا أَنَّهُ يَقُولُ: عِنْدَ إِدْبَارِ لَيْلِكَ وَإِقْبَالِ نَهَارِكَ وَالنَّصُّ بِهَٰذَا فِي صَلَاةِ الْمَغْرِبِ،
wakadhālika fa-l-yaqul mithlahu ʾidhā samiʿa ʾadhāna al-fajri ʾillā ʾannahu yaqūlu: ʿinda ʾidbāri laylika wa-ʾiqbāli nahārika wa-al-naṣṣu bihādhā fī ṣalāti al-maghribi,
He can say a corresponding prayer at the dawn call, replacing the opening with “as Your night departs and Your day approaches.” He notes that the cited wording concerns the sunset prayer.
وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَقُولُ: كَانُوا أَشَدَّ تَعْظِيمًا لِلْعَشِيِّ مِنْهُمْ لِأَوَّلِ النَّهَارِ، وَقَالَ بَعْضُ السَّلَفِ: كَانُوا يَجْعَلُونَ أَوَّلَ النَّهَارِ لِلدُّنْيَا وَآخِرَهُ لِلْآخِرَةِ،
wakāna al-ḥasanu al-baṣriyyu yaqūlu: kānū ʾashadda taʿẓīman li-l-ʿashiyyi minhum li-ʾawwali al-nahāri, waqāla baʿḍu al-salafi: kānū yajʿalūna ʾawwala al-nahāri li-l-dunyā wa-ʾākhirahu li-l-ʾākhirati,
Al-Ḥasan al-Baṣrī used to say: “They revered the evening more strongly than the beginning of the day.” One of the early generations said: “They assigned the beginning of the day to worldly life and its end to the life to come.”
فَإِذَا تَوَارَتْ بِالْحِجَابِ انْقَضَتْ أَوْرَادُ النَّهَارِ السَّبْعَةُ، فَانْظُرْ أَيُّهَا الْمِسْكِينُ مَاذَا انْقَضَى لَكَ مَعَهَا وَمَاذَا انْقَضَى مِنْكَ عِنْدَهَا وَمَاذَا قُضِيَ عَلَيْكَ فِيهَا،
fa-ʾidhā tawārat bi-al-ḥijābi inqaḍat ʾawrādu al-nahāri al-sabʿatu, fa-unẓur ʾayyuhā al-miskīnu mādhā inqaḍā laka maʿahā wamādhā inqaḍā minka ʿindahā wamādhā quḍiya ʿalayka fīhā,
Once the sun slips from sight, the seven daytime devotions are over. Poor soul, consider what was accomplished for you, what slipped away from you, and what judgment was passed on you while they passed.
فَقَدْ قَطَعْتَ مِنْ عُمْرِكَ مَرْحَلَةً وَنَقَصْتَ مِنْ أَيَّامِكَ يَوْمًا، فَمَاذَا قَطَعْتَ فِي سَفَرِكَ بِقَطْعِ مَرْحَلَتِكَ وَمَاذَا ازْدَدْتَ فِي غَدِكَ بِمَا نَقَصْتَ مِنْ يَوْمِكَ،
faqad qaṭaʿta min ʿumrika marḥalatan wanaqaṣta min ʾayyāmika yawman, famādhā qaṭaʿta fī safarika biqaṭʿi marḥalatika wamādhā izdadta fī ghadika bimā naqaṣta min yawmika,
A stage of your life is gone; one day has been subtracted from your allotted days. How far did you travel toward your goal, and what have you gained for tomorrow in exchange for today?
قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «النَّاسُ غَادِيَانِ: فَغَادٍ لِنَفْسِهِ فَمُعْتِقُهَا أَوْ رَاهِنُ نَفْسِهِ فَمُوبِقُهَا»،
qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «al-nāsu ghādiyāni: faghādin linafsihi famuʿtiquhā ʾaw rāhinu nafsihi famūbiquhā»,
The Prophet, God bless him and grant him peace, said: “Those who set out in the morning are of two kinds: one sets out on behalf of his soul and frees it, while the other pledges his soul and brings it to ruin.”
وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ فِي تَصْدِيقِ قَوْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ﴿إِنَّ سَعْيَكُمْ لَشَتَّى﴾ (اللَّيْلُ: ٤)،
waqad qāla Allāhu ʿazza wajalla fī taṣdīqi qawli rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: “ʾinna saʿyakum lashattā” (al-laylu: 4),
God, mighty and majestic, said in confirmation of the words of His Messenger, God bless him and grant him peace: “Your striving is surely diverse” (Qur’an 92:4).
وَقَالَ فِي مَعْنَاهُ: ﴿كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ﴾ ﴿إِلَّا أَصْحَابَ الْيَمِينِ﴾ (الْمُدَّثِّرُ: ٣٨–٣٩)،
waqāla fī maʿnāhu: “kullu nafsin bimā kasabat rahīnatun” “ʾillā ʾaṣḥāba al-yamīni” (al-muddaththiru: 38–39),
And: “Every soul is held in pledge for what it has earned, except the people of the right” (Qur’an 74:38–39).
وَجَاءَ فِي الْخَبَرِ: «لَا بُورِكَ لِي فِي يَوْمٍ لَا أَزْدَادُ فِيهِ خَيْرًا»، وَجَاءَ فِي الْأَثَرِ: «مَنِ اسْتَوَى يَوْمَاهُ فَهُوَ مَغْبُونٌ وَمَنْ كَانَ يَوْمُهُ شَرًّا مِنْ أَمْسِهِ فَهُوَ مَحْرُومٌ»،
wajāʾa fī al-khabari: «lā būrika lī fī yawmin lā ʾazdādu fīhi khayran», wajāʾa fī al-ʾathari: «mani istawā yawmāhu fahuwa maghbūnun waman kāna yawmuhu sharran min ʾamsihi fahuwa maḥrūmun»,
A report says: “May I have no blessing in a day when I increase in no good.” A transmitted saying says: “Whoever has two equal days is shortchanged, and whoever has a day worse than yesterday is deprived.”
ثُمَّ دَخَلَتْ أَوْرَادُ اللَّيْلِ الْخَمْسُ فَتَدَارَكِ الْآنَ رَحِمَكَ اللَّهُ تَعَالَى فِيمَا يَسْتَقْبِلُ مِنَ اللَّيْلِ مَا فَاتَ فِيمَا مَضَى مِنَ النَّهَارِ،
thumma dakhalat ʾawrādu al-layli al-khamsu fatadāraki al-ʾāna raḥimaka Allāhu taʿālā fīmā yastaqbilu mina al-layli mā fāta fīmā maḍā mina al-nahāri,
The five night devotions now begin. May God Most High have mercy on you: use the coming night to make up for what you missed during the day.
فَقَدْ رَوَى أَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبْغِضُ كُلَّ جَعْظَرِيٍّ جَوَّاظٍ أَيْ سَمِينٍ كَثِيرِ الْأَكْلِ سَخَّابٍ بِالْأَسْوَاقِ جِيفَةٍ بِاللَّيْلِ حِمَارٍ بِالنَّهَارِ عَالِمٍ بِأَمْرِ الدُّنْيَا جَاهِلٍ بِأَمْرِ الْآخِرَةِ.
faqad rawā ʾabū hurayrata raḍiya Allāhu ʿanhu, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: ʾanna Allāha ʿazza wajalla yubghiḍu kulla jaʿẓariyyin jawwāẓin ʾay samīnin kathīri al-ʾakli sakhkhābin bi-al-ʾaswāqi jīfatin bi-al-layli ḥimārin bi-al-nahāri ʿālimin bi-ʾamri al-dunyā jāhilin bi-ʾamri al-ʾākhirati.
Abū Hurayra, may God be pleased with him, related from the Prophet, God bless him and grant him peace: “God, mighty and majestic, hates every coarse glutton: fat, eating much, clamorous in the markets, a carcass by night and a donkey by day, learned in worldly affairs and ignorant of the life to come.”
الْفَصْلُ الثَّامِنُ فِي ذِكْرِ أَوْرَادِ اللَّيْلِ الْخَمْسَةِ
al-faṣlu al-thāminu fī dhikri ʾawrādi al-layli al-khamsati
Chapter 8 The five night devotions
وَفِي اللَّيْلِ خَمْسَةُ أَوْرَادٍ؛ أَوَّلُهَا أَنْ يُصَلِّيَ بَعْدَ الْمَغْرِبِ سِتَّ رَكَعَاتٍ، وَيُسْتَحَبُّ ذَٰلِكَ قَبْلَ أَنْ يُكَلِّمَ أَحَدًا.
wafī al-layli khamsatu ʾawrādin; ʾawwaluhā ʾan yuṣalliya baʿda al-maghribi sitta rakaʿātin, wayustaḥabbu dhālika qabla ʾan yukallima ʾaḥadan.
There are five devotions during the night. The first is to pray six cycles after the sunset prayer, preferably before speaking to anyone.
يَقْرَأُ فِي الْأُولَيَيْنِ: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ (الْكَافِرُونَ: ١)، ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (الْإِخْلَاصُ: ١)، وَلْيُسْرِعْ بِهِمَا بَعْدَ صَلَاةِ الْمَغْرِبِ مِنْ قَبْلِ أَنْ يَتَكَلَّمَ وَيَشْتَغِلَ بِشَيْءٍ.
yaqraʾu fī al-ʾūlayayni: “qul yā ʾayyuhā al-kāfirūna” (al-kāfirūna: 1), “qul huwa Allāhu ʾaḥadun” (al-ʾikhlāṣu: 1), walyusriʿ bihimā baʿda ṣalāti al-maghribi min qabli ʾan yatakallama wayashtaghila bishayʾin.
In the first two cycles he recites “Say: O disbelievers” (109:1) and “Say: He is God, One” (112:1). He should perform these promptly after the sunset prayer, before speaking or becoming occupied with anything.
وَفِي الْخَبَرِ: أَسْرِعُوا بِرَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ فَإِنَّهُمَا يُرْفَعَانِ مَعَهَا؛ فَإِنْ كَانَ مَنْزِلُهُ قَرِيبًا مِنْ مَسْجِدِهِ فَلَا بَأْسَ أَنْ يَرْكَعَهُمَا فِي بَيْتِهِ، وَلْيُطِلِ الْأَرْبَعَةَ الْأُخَرَ.
wafī al-khabari: ʾasriʿū birakʿatayni baʿda al-maghribi fa-ʾinnahumā yurfaʿāni maʿahā; fa-ʾin kāna manziluhu qarīban min masjidihi falā baʾsa ʾan yarkaʿahumā fī baytihi, walyuṭili al-ʾarbaʿata al-ʾukhara.
A report says, “Hasten to pray two cycles after sunset, for they are raised up together with it.” If his home is near the mosque, he may pray them there, and he should lengthen the remaining four.
وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ رَحِمَهُ اللَّهُ يَسْتَحِبُّ أَنْ يُصَلِّيَهُمَا الرَّجُلُ فِي بَيْتِهِ، وَكَذَٰلِكَ كَانَ يَفْعَلُ وَيَقُولُ: هُوَ سُنَّةٌ؛ لِأَنَّهُ رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّيهِمَا فِي بَيْتِهِ.
wakāna ʾAḥmadu bnu Ḥanbalin raḥimahu Allāhu yastaḥibbu ʾan yuṣalliyahumā al-rajulu fī baytihi, wakadhālika kāna yafʿalu wayaqūlu: huwa sunnatun; li-ʾannahu ruwiya ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yuṣallīhimā fī baytihi.
Aḥmad ibn Ḥanbal, may God have mercy on him, recommended that a man pray these two cycles at home. He did this himself and said: “It is a Sunna,” because it is related that the Prophet, God bless him and grant him peace, used to pray them at home.
وَلَٰكِنَّ بَيْتَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ فِي مُؤَخَّرِ الْمَسْجِدِ، وَقَدْ صَلَّاهُمَا فِي الْمَسْجِدِ؛ ثُمَّ لِيُصَلِّ بَيْنَ الْعِشَاءَيْنِ مَا تَيَسَّرَ إِلَى أَنْ يَغِيبَ الشَّفَقُ الثَّانِي، وَهُوَ الْبَيَاضُ الَّذِي يَكُونُ بَعْدَ ذَهَابِ الْحُمْرَةِ وَبَعْدَ غَسَقِ اللَّيْلِ وَظُلْمَتِهِ.
walākinna bayta rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama kāna fī muʾakhkhari al-masjidi, waqad ṣallāhumā fī al-masjidi; thumma liyuṣalli bayna al-ʿishāʾayni mā tayassara ʾilā ʾan yaghība al-shafaqu al-thānī, wahuwa al-bayāḍu alladhī yakūnu baʿda dhahābi al-ḥumrati wabaʿda ghasaqi al-layli waẓulmatihi.
But the home of God’s Messenger, God bless him and grant him peace, was at the rear of the mosque, and he also prayed them in the mosque. Then let him pray as much as he can between the two evening prayers, until the second twilight disappears: the whiteness that comes after the red glow has gone, and after the night has grown dark and its darkness has fallen.
لِأَنَّهُ آخِرُ مَا بَقِيَ مِنْ شُعَاعِ الشَّمْسِ فِي الْقُطْرِ الْغَرْبِيِّ إِذَا قَطَعَتِ الْأَرْضَ الْعُلْيَا وَدَارَتْ مِنْ وَرَاءِ جَبَلِ قَافٍ مُصْعِدَةً تَطْلُبُ الْمَشْرِقَ؛ فَهَٰذَا هُوَ الْوَقْتُ الْمُسْتَحَبُّ لِصَلَاةِ الْعِشَاءِ الْآخِرَةِ، وَهَٰذَا آخِرُ الْوِرْدِ الْأَوَّلِ مِنْ أَوْرَادِ اللَّيْلِ.
li-ʾannahu ʾākhiru mā baqiya min shuʿāʿi al-shamsi fī al-quṭri al-gharbiyyi ʾidhā qaṭaʿati al-ʾarḍa al-ʿulyā wadārat min warāʾi jabali Qāfin muṣʿidatan taṭlubu al-mashriqa; fahādhā huwa al-waqtu al-mustaḥabbu liṣalāti al-ʿishāʾi al-ʾākhirati, wahādhā ʾākhiru al-wirdi al-ʾawwali min ʾawrādi al-layli.
For it is the last remaining sunlight in the western quarter when the sun has crossed the upper earth and circled behind Mount Qāf, ascending toward the east. This is the recommended time for the later evening prayer, and it is the end of the first nighttime devotion.
وَالصَّلَاةُ فِيهِ نَاشِئَةُ اللَّيْلِ، أَيْ سَاعَاتُهُ، لِأَنَّهُ أَوَّلُ نُشُوءِ سَاعَاتِهِ، وَهُوَ آنٌ مِنَ الْآنَاءِ الَّتِي ذَكَرَهَا اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ: ﴿وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ﴾ (طٰهٰ: ١٣٠).
wa-al-ṣalātu fīhi nāshiʾatu al-layli, ʾay sāʿātuhu, li-ʾannahu ʾawwalu nushūʾi sāʿātihi, wahuwa ʾānun mina al-ʾānāʾi allatī dhakarahā Allāhu ʿazza wajalla fī qawlihi: “wamin ʾānāʾi al-layli fasabbiḥ” (Ṭā Hā: 130).
Prayer at that time is the “arising of the night,” meaning its hours, because this is when its hours first arise. It is one ān among the ānāʾ that God, mighty and majestic, mentioned in His saying: “And glorify [Him] during the hours of the night” (Qur’an 20:130).
فَالْآنَاءُ جَمْعُ آنٍ، أَيْ وَقْتٍ مِنْهُ، فَصْلٌ؛ وَقِيلَ: نَاشِئَةُ اللَّيْلِ قِيَامُ اللَّيْلِ، هَٰذَا وَافَقَ لِسَانَ الْحَبَشَةِ، تَقُولُ: نَشَا إِذَا قَامَ.
fa-al-ʾānāʾu jamʿu ʾānin, ʾay waqtin minhu, faṣlun; waqīla: nāshiʾatu al-layli qiyāmu al-layli, hādhā wāfaqa lisāna al-Ḥabashati, taqūlu: nashā ʾidhā qāma.
Ānāʾ is the plural of ān, meaning a time within it. Section. It is also said that the “arising of the night” is standing in night prayer. This agrees with the language of Abyssinia, in which nashā is said when someone stands.
وَقَدْ أَقْسَمَ اللَّهُ تَعَالَى بِهِ فَقَالَ: ﴿فَلَا أُقْسِمُ بِالشَّفَقِ﴾ (الْإِنْشِقَاقُ: ١٦)، وَالشَّفَقُ مَا بَيْنَ الْعِشَاءَيْنِ، وَهِيَ صَلَاةُ الْأَوَّابِينَ، وَيُقَالُ أَيْضًا صَلَاةُ الْغَفْلَةِ.
waqad ʾaqsama Allāhu taʿālā bihi faqāla: “falā ʾuqsimu bi-al-shafaqi” (al-inshiqāqu: 16), wa-al-shafaqu mā bayna al-ʿishāʾayni, wahiya ṣalātu al-ʾawwābīna, wayuqālu ʾayḍan ṣalātu al-ghaflati.
God Most High has sworn by it, saying: “No! I swear by the twilight” (84:16). Twilight falls between the two evening prayers; worship then is called the prayer of those who turn to God, and also the prayer of the hour of heedlessness.
قَالَ يُونُسُ بْنُ عُبَيْدٍ عَنِ الْحَسَنِ فِي قَوْلِهِ عَزَّ وَجَلَّ: ﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ (السَّجْدَةُ: ١٦)، قَالَ: الصَّلَاةُ بَيْنَ الْعِشَاءَيْنِ.
qāla Yūnusu bnu ʿUbaydin ʿani al-Ḥasani fī qawlihi ʿazza wajalla: “tatajāfā junūbuhum ʿani al-maḍājiʿi” (al-sajdatu: 16), qāla: al-ṣalātu bayna al-ʿishāʾayni.
Yūnus ibn ʿUbayd related from al-Ḥasan concerning His saying, mighty and majestic, “Their sides forsake their beds” (Qur’an 32:16), that he said: “Prayer between the two evening prayers.”
حَتَّىٰ قَالَ أَنَسُ بْنُ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ وَقَدْ سُئِلَ عَمَّنْ نَامَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ، فَقَالَ: لَا تَفْعَلْ؛ فَإِنَّهَا هِيَ السَّاعَةُ الَّتِي وَصَفَ اللَّهُ عَزَّ وَجَلَّ الْمُؤْمِنِينَ بِالْقِيَامِ فِيهَا، فَقَالَ عَزَّ وَجَلَّ: ﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ (السَّجْدَةُ: ١٦)، يَعْنِي الصَّلَاةَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.
ḥattā qāla ʾAnasu bnu Mālikin raḍiya Allāhu ʿanhu waqad suʾila ʿamman nāma bayna al-maghribi wa-al-ʿishāʾi, faqāla: lā tafʿal; fa-ʾinnahā hiya al-sāʿatu allatī waṣafa Allāhu ʿazza wajalla al-muʾminīna bi-al-qiyāmi fīhā, faqāla ʿazza wajalla: “tatajāfā junūbuhum ʿani al-maḍājiʿi” (al-sajdatu: 16), yaʿnī al-ṣalāta bayna al-maghribi wa-al-ʿishāʾi.
Indeed, when Anas ibn Mālik, may God be pleased with him, was asked about someone sleeping between the sunset and later evening prayers, he said: “Do not do it, for this is the hour in which God, mighty and majestic, described the believers as standing in prayer. He, mighty and majestic, said: ‘Their sides forsake their beds’ (Qur’an 32:16), meaning prayer between the sunset and later evening prayers.”
وَقَدْ أَسْنَدَ ابْنُ أَبِي الدُّنْيَا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سُئِلَ عَنْ هَٰذِهِ الْآيَةِ: ﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ (السَّجْدَةُ: ١٦)، قَالَ: الصَّلَاةُ فِيمَا بَيْنَ الْعِشَاءَيْنِ.
waqad ʾasnada Ibnu ʾAbī al-Dunyā ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu suʾila ʿan hādhihi al-ʾāyati: “tatajāfā junūbuhum ʿani al-maḍājiʿi” (al-sajdatu: 16), qāla: al-ṣalātu fīmā bayna al-ʿishāʾayni.
Ibn Abī al-Dunyā traced through a chain to the Prophet, God bless him and grant him peace, that when he was asked about this verse, “Their sides forsake their beds” (Qur’an 32:16), he said: “Prayer between the two evening prayers.”
ثُمَّ قَالَ: عَلَيْكُمْ بِالصَّلَاةِ فِيمَا بَيْنَ الْعِشَاءَيْنِ.
thumma qāla: ʿalaykum bi-al-ṣalāti fīmā bayna al-ʿishāʾayni.
He then said, “Keep to prayer between the two evening prayers.”
فَإِنَّهَا تَذْهَبُ بِمُلَاغَاةِ أَوَّلِ النَّهَارِ وَتُهَذِّبُ آخِرَهُ. قَوْلُهُ الْمُلَاغَاةُ: جَمْعُ مَلْغَاةٍ مِنَ اللَّغْوِ، أَيْ تُسْقِطُ اللَّغْوَ، أَيْ تَطْرَحُ الْمَطْرَحَ عَنِ الْعَبْدِ مِنَ الْبَاطِلِ وَاللَّهْوِ، وَتُهَذِّبُ لَهُ آخِرَهُ، أَيْ تُصَفِّيهِ وَتُجَوِّدُهُ.
fa-ʾinnahā tadhhabu bimulāghāti ʾawwali al-nahāri watuhadhdhibu ʾākhirahu. qawluhu al-mulāghātu: jamʿu malghātin mina al-laghwi, ʾay tusqiṭu al-laghwa, ʾay taṭraḥu al-maṭraḥa ʿani al-ʿabdi mina al-bāṭili wa-al-lahwi, watuhadhdhibu lahu ʾākhirahu, ʾay tuṣaffīhi watujawwiduhu.
“For it removes the idle talk of the day’s beginning and refines its end.” His word mulāghāt is the plural of malghāt, from laghw, idle talk: it removes idle talk, casting off from the servant the vain speech and diversion that should be cast off. It refines the day’s end for him, meaning that it purifies it and makes it better.
وَيُسْتَحَبُّ الْعُكُوفُ فِي الْمَسْجِدِ بَيْنَ الْعِشَاءَيْنِ لِلصَّلَاةِ وَتِلَاوَةِ الْقُرْآنِ، فَقَدْ رُوِيَ فَضْلُ ذَٰلِكَ، لَا أَنْ يَكُونَ بَيْتُهُ أَسْلَمَ لَهُ لِدُخُولِ آفَةٍ عَلَيْهِ، فَمَا سَلِمَ فِيهِ فَضَلَ بِهِ.
wayustaḥabbu al-ʿukūfu fī al-masjidi bayna al-ʿishāʾayni li-al-ṣalāti watilāwati al-Qurʾāni, faqad ruwiya faḍlu dhālika, lā ʾan yakūna baytuhu ʾaslama lahu lidukhūli ʾāfatin ʿalayhi, famā salima fīhi faḍala bihi.
It is recommended to remain in the mosque between the two evening prayers for prayer and recitation of the Qur’an, for its merit has been transmitted—unless his home is safer for him because some harm might come upon him. Whatever keeps him safe is better for him.
ثُمَّ لِيُصَلِّ قَبْلَ الْعِشَاءِ الْآخِرَةِ أَرْبَعًا، وَبَعْدَهَا رَكْعَتَيْنِ ثُمَّ أَرْبَعًا؛ وَيُقَالُ إِنَّ الْأَرْبَعَ بَعْدَ صَلَاةِ الْعِشَاءِ فِي بَيْتِهِ يَعْدِلْنَ مِثْلَهُنَّ مِنْ لَيْلَةِ الْقَدْرِ، وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيهِنَّ فِي بَيْتِهِ أَوَّلَ مَا يَدْخُلُ قَبْلَ أَنْ يَجْلِسَ.
thumma liyuṣalli qabla al-ʿishāʾi al-ʾākhirati ʾarbaʿan, wabaʿdahā rakʿatayni thumma ʾarbaʿan; wayuqālu ʾinna al-ʾarbaʿa baʿda ṣalāti al-ʿishāʾi fī baytihi yaʿdilna mithlahunna min laylati al-qadri, wakāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuṣallīhinna fī baytihi ʾawwala mā yadkhulu qabla ʾan yajlisa.
Then let him pray four cycles before the later evening prayer, and after it two cycles and then four. It is said that four cycles after the later evening prayer, performed at home, equal the same number on the Night of Decree. God’s Messenger, God bless him and grant him peace, used to pray them at home as soon as he entered, before sitting down.
وَكَانَ ابْنُ مَسْعُودٍ يَكْرَهُ أَنْ يُصَلِّيَ بَعْدَ كُلِّ صَلَاةٍ مِثْلَهَا، وَكَانُوا يَسْتَحِبُّونَ أَنْ يُصَلِّيَ بَعْدَ الْمَكْتُوبَةِ رَكْعَتَيْنِ ثُمَّ أَرْبَعًا.
wakāna Ibnu Masʿūdin yakrahu ʾan yuṣalliya baʿda kulli ṣalātin mithlahā, wakānū yastaḥibbūna ʾan yuṣalliya baʿda al-maktūbati rakʿatayni thumma ʾarbaʿan.
Ibn Masʿūd disliked following each prescribed prayer with an equal number of cycles. Others recommended two cycles after the obligatory prayer and then four.
وَإِنْ قَرَأَ فِي الْأَرْبَعِ فِي الْأُولَىٰ آيَةَ الْكُرْسِيِّ وَالْآيَتَيْنِ اللَّتَيْنِ بَعْدَهَا، وَفِي الثَّانِيَةِ ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾ (الْبَقَرَةُ: ٢٨٥) وَالْآيَةَ قَبْلَهَا،
wa-ʾin qaraʾa fī al-ʾarbaʿi fī al-ʾūlā ʾāyata al-kursiyyi wa-al-ʾāyatayni allatayni baʿdahā, wafī al-thāniyati “ʾāmana al-rasūlu bimā ʾunzila ʾilayhi min rabbihi” (al-baqaratu: 285) wa-al-ʾāyata qablahā,
If, in these four cycles, he recites the Throne Verse and the two verses after it in the first, and in the second “The Messenger believes in what was sent down to him from his Lord” (Qur’an 2:285) and the verse before it,
وَفِي الثَّالِثَةِ أَوَّلَ الْحَدِيدِ إِلَىٰ قَوْلِهِ عَزَّ وَجَلَّ: ﴿وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ (الْحَدِيدُ: ٦)، وَفِي الرَّابِعَةِ آخِرَ الْحَشْرِ مِنْ قَوْلِهِ تَعَالَىٰ: ﴿هُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ﴾ (الْحَشْرُ: ٢٢)، فَقَدْ أَحْسَنَ وَأَصَابَ.
wafī al-thālithati ʾawwala al-ḥadīdi ʾilā qawlihi ʿazza wajalla: “wahuwa ʿalīmun bidhāti al-ṣudūri” (al-ḥadīdu: 6), wafī al-rābiʿati ʾākhira al-ḥashri min qawlihi taʿālā: “huwa Allāhu lā ʾilāha ʾillā huwa ʿālimu al-ghaybi wa-al-shahādati” (al-ḥashru: 22), faqad ʾaḥsana wa-ʾaṣāba.
and in the third the beginning of Sūrat al-Ḥadīd through His saying, mighty and majestic, “He knows what breasts contain” (Qur’an 57:6), and in the fourth the end of Sūrat al-Ḥashr, beginning with His saying, Most High, “He is God; there is no god but He, Knower of the unseen and the seen” (Qur’an 59:22), then he has done well and chosen rightly.
فَإِنْ صَلَّىٰ بَعْدَ الْأَرْبَعِ ثَلَاثَ عَشْرَةَ رَكْعَةً آخِرُهُنَّ الْوِتْرُ إِنْ أَحَبَّ، فَإِنَّ هَٰذَا الْعَدَدَ أَكْثَرُ مَا رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّىٰ بِهِ مِنَ اللَّيْلِ إِلَّا فِي خَبَرٍ مَقْطُوعٍ وَهُوَ سَبْعَةَ عَشَرَ رَكْعَةً.
fa-ʾin ṣallā baʿda al-ʾarbaʿi thalātha ʿashrata rakʿatan ʾākhiruhunna al-witru ʾin ʾaḥabba, fa-ʾinna hādhā al-ʿadada ʾaktharu mā ruwiya ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ṣallā bihi mina al-layli ʾillā fī khabarin maqṭūʿin wahuwa sabʿata ʿashara rakʿatan.
If he wishes, he may follow these four with thirteen cycles, the last of them witr. This is the largest number of night-prayer cycles reported of the Prophet, God bless him and grant him peace, except in a disconnected report that gives seventeen cycles.
وَالْمَشْهُورُ أَنَّهُ كَانَ يُصَلِّي إِحْدَىٰ عَشْرَةَ رَكْعَةً وَثَلَاثَ عَشْرَةَ رَكْعَةً، وَرُبَّمَا حَسَبُوا فِيهَا رَكْعَتَيِ الْفَجْرِ. وَاسْتُحِبَّ لَهُ أَنَّهُ يَقْرَأُ فِي رُكُوعِهِ هَٰذَا ثَلَاثَمِائَةِ آيَةٍ فَصَاعِدًا، فَإِذَا فَعَلَ ذَٰلِكَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ وَدَخَلَ فِي أَحْوَالِ الْعَابِدِينَ.
wa-al-mashhūru ʾannahu kāna yuṣallī ʾiḥdā ʿashrata rakʿatan wathalātha ʿashrata rakʿatan, warubbamā ḥasabū fīhā rakʿatayi al-fajri. wa-stuḥibba lahu ʾannahu yaqraʾu fī rukūʿihi hādhā thalāthamiʾati ʾāyatin faṣāʿidan, fa-ʾidhā faʿala dhālika lam yuktab mina al-ghāfilīna wadakhala fī ʾaḥwāli al-ʿābidīna.
The well-known account is that he prayed eleven cycles and thirteen cycles; sometimes they counted the two dawn cycles among them. It is recommended that he recite three hundred verses or more in these prayer cycles. If he does so, he is not recorded among the heedless and enters the states of the worshippers.
فَقَدْ قِيلَ إِنَّ الْأَكْيَاسَ يَأْخُذُونَ أَوْقَاتَهُمْ مِنْ أَوَّلِ اللَّيْلِ، وَالْأَقْوِيَاءَ يَأْخُذُونَ أَوْرَادَهُمْ مِنْ آخِرِ اللَّيْلِ.
faqad qīla ʾinna al-ʾakyāsa yaʾkhudhūna ʾawqātahum min ʾawwali al-layli, wa-al-ʾaqwiyāʾa yaʾkhudhūna ʾawrādahum min ʾākhiri al-layli.
It is said that the prudent take their time for worship early in the night, while the strong take their devotions from its end.
فَإِنْ قَرَأَ فِي رُكُوعِهِ هَٰذَا سُورَةَ الْفُرْقَانِ وَسُورَةَ الشُّعَرَاءِ فَفِيهِمَا ثَلَاثُمِائَةِ آيَةٍ، فَإِنْ لَمْ يُحْسِنْهُمَا قَرَأَ خَمْسًا مِنَ الْمُفَصَّلِ فِيهِنَّ ثَلَاثُمِائَةِ آيَةٍ: سُورَةَ الْوَاقِعَةِ، وَسُورَةَ نُونٍ، وَسُورَةَ الْحَاقَّةِ، وَسُورَةَ الْمُدَّثِّرِ، وَسُورَةَ سَأَلَ سَائِلٌ.
fa-ʾin qaraʾa fī rukūʿihi hādhā sūrata al-furqāni wasūrata al-shuʿarāʾi fafīhimā thalāthumiʾati ʾāyatin, fa-ʾin lam yuḥsinhumā qaraʾa khamsan mina al-mufaṣṣali fīhinna thalāthumiʾati ʾāyatin: sūrata al-wāqiʿati, wasūrata nūnin, wasūrata al-ḥāqqati, wasūrata al-muddaththiri, wasūrata saʾala sāʾilun.
If he recites Sūrat al-Furqān and Sūrat al-Shuʿarāʾ in these prayer cycles, they contain three hundred verses. If he does not know them well, he recites five of the mufaṣṣal sūras containing three hundred verses: Sūrat al-Wāqiʿa, Sūrat Nūn, Sūrat al-Ḥāqqa, Sūrat al-Muddaththir, and Sūrat “A Questioner Asked.”
فَإِنْ لَمْ يُحْسِنْهُنَّ قَرَأَ مِنْ سُورَةِ الطَّارِقِ إِلَىٰ آخِرِ الْقُرْآنِ ثَلَاثَمِائَةِ آيَةٍ، وَلَا يُسْتَحَبُّ لِلْعَبْدِ أَنْ يَنَامَ حَتَّىٰ يَقْرَأَ هَٰذَا الْمِقْدَارَ مِنَ الْآيِ فِي هَٰذَا الْعَدَدِ مِنَ الرُّكُوعِ بَعْدَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ.
fa-ʾin lam yuḥsinhunna qaraʾa min sūrati al-ṭāriqi ʾilā ʾākhiri al-Qurʾāni thalāthamiʾati ʾāyatin, walā yustaḥabbu li-al-ʿabdi ʾan yanāma ḥattā yaqraʾa hādhā al-miqdāra mina al-ʾāyi fī hādhā al-ʿadadi mina al-rukūʿi baʿda ṣalāti al-ʿishāʾi al-ʾākhirati.
If he does not know those well, he recites three hundred verses from Sūrat al-Ṭāriq to the end of the Qur’an. It is not recommended that the servant sleep until he has recited this number of verses in this number of prayer cycles after the later evening prayer.
فَإِنْ قَرَأَ فِي هَٰذَا الْوِرْدِ الثَّانِي، أَعْنِي بَعْدَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ وَقَبْلَ أَنْ يَنَامَ، أَلْفَ آيَةٍ فَقَدِ اسْتَكْمَلَ الْفَضْلَ وَكُتِبَ لَهُ قِنْطَارٌ مِنَ الْأَجْرِ وَكُتِبَ مِنَ الْقَانِتِينَ.
fa-ʾin qaraʾa fī hādhā al-wirdi al-thānī, ʾaʿnī baʿda ṣalāti al-ʿishāʾi al-ʾākhirati waqabla ʾan yanāma, ʾalfa ʾāyatin faqadi istakmala al-faḍla wakutiba lahu qinṭārun mina al-ʾajri wakutiba mina al-qānitīna.
If he recites a thousand verses in this second devotion—I mean after the later evening prayer and before he sleeps—he has attained the full merit. A qinṭār of reward is recorded for him, and he is recorded among the devout.
وَأَفْضَلُ الْآيِ أَطْوَلُهَا لِكَثْرَةِ الْحُرُوفِ، وَإِنِ اقْتَصَرَ عَلَىٰ قِصَارِ الْآيِ عِنْدَ فُتُورِهِ أَدْرَكَ الْفَضْلَ لِحُصُولِ الْعَدَدِ، وَمِنْ سُورَةِ الْمُلْكِ إِلَىٰ آخِرِ الْقُرْآنِ أَلْفُ آيَةٍ.
wa-ʾafḍalu al-ʾāyi ʾaṭwaluhā likathrati al-ḥurūfi, wa-ʾini iqtaṣara ʿalā qiṣāri al-ʾāyi ʿinda futūrihi ʾadraka al-faḍla liḥuṣūli al-ʿadadi, wamin sūrati al-mulki ʾilā ʾākhiri al-Qurʾāni ʾalfu ʾāyatin.
The best verses are the longest, because they contain more letters. If, when he grows weary, he limits himself to short verses, he still attains the merit because the number is fulfilled. From Sūrat al-Mulk to the end of the Qur’an there are a thousand verses.
فَإِنْ لَمْ يُحْسِنْ قَرَأَ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (الْإِخْلَاصُ: ١) مِائَتَيْ وَخَمْسِينَ مَرَّةً فِي ثَلَاثَ عَشْرَةَ رَكْعَةً، فَإِنَّ فِيهَا أَلْفَ آيَةٍ؛ فَهَٰذَا فَضْلٌ عَظِيمٌ، وَفِي الْخَبَرِ: مَنْ قَرَأَهَا عَشْرَ مَرَّاتٍ بَنَى اللَّهُ عَزَّ وَجَلَّ لَهُ قَصْرًا فِي الْجَنَّةِ.
fa-ʾin lam yuḥsin qaraʾa: “qul huwa Allāhu ʾaḥadun” (al-ʾikhlāṣu: 1) miʾatay wakhamsīna marratan fī thalātha ʿashrata rakʿatan, fa-ʾinna fīhā ʾalfa ʾāyatin; fahādhā faḍlun ʿaẓīmun, wafī al-khabari: man qaraʾahā ʿashra marrātin banā Allāhu ʿazza wajalla lahu qaṣran fī al-jannati.
If he cannot recite that well, he recites “Say: He is God, One” (Qur’an 112:1) two hundred and fifty times in thirteen cycles, for these contain a thousand verses. This is a great merit. A report says: “Whoever recites it ten times, God, mighty and majestic, builds him a palace in Paradise.”
وَرَوَيْنَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي السُّوَرِ الَّتِي لَمْ يَكُنْ يَدَعُهَا فِي كُلِّ لَيْلَةٍ ثَلَاثَةَ أَحَادِيثَ، أَشْهَرُهَا أَنَّهُ لَمْ يَكُنْ يَنَامُ حَتَّىٰ يَقْرَأَ سُورَةَ السَّجْدَةِ وَتَبَارَكَ الْمُلْكَ؛ وَالَّذِي بَعْدَهُ أَنَّهُ كَانَ يَقْرَأُ فِي كُلِّ
warawaynā ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fī al-suwari allatī lam yakun yadaʿuhā fī kulli laylatin thalāthata ʾaḥādītha, ʾashharuhā ʾannahu lam yakun yanāmu ḥattā yaqraʾa sūrata al-sajdati watabāraka al-mulka; wa-alladhī baʿdahu ʾannahu kāna yaqraʾu fī kulli
We have transmitted three hadiths from the Prophet, God bless him and grant him peace, about the sūras he never omitted each night. The best known is that he did not sleep until he had recited Sūrat al-Sajda and Tabārak al-Mulk. The next is that he recited every
لَيْلَةٍ بَنِي إِسْرَائِيلَ وَالزُّمَرَ، وَالْقَرِيبُ مِنْهَا أَنَّهُ كَانَ يَقْرَأُ الْمُسَبِّحَاتِ فِي كُلِّ لَيْلَةٍ وَيَقُولُ فِيهَا إِنَّهُ أَفْضَلُ مِنْ أَلْفِ آيَةٍ.
laylatin banī ʾIsrāʾīla wa-al-zumara, wa-al-qarību minhā ʾannahu kāna yaqraʾu al-musabbiḥāti fī kulli laylatin wayaqūlu fīhā ʾinnahu ʾafḍalu min ʾalfi ʾāyatin.
night Sūrat Banī Isrāʾīl and al-Zumar. A similar report is that he recited the musabbiḥāt each night and said of them: “It is better than a thousand verses.”
قَالَ: وَكَانَ الْعُلَمَاءُ يَجْعَلُونَهَا سِتًّا وَيَزِيدُونَ فِيهَا ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ (الْأَعْلَىٰ: ١)، وَفِي الْخَبَرِ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ (الْأَعْلَىٰ: ١).
qāla: wakāna al-ʿulamāʾu yajʿalūnahā sittan wayazīdūna fīhā “sabbiḥi isma rabbika al-ʾaʿlā” (al-ʾaʿlā: 1), wafī al-khabari: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuḥibbu “sabbiḥi isma rabbika al-ʾaʿlā” (al-ʾaʿlā: 1).
He said: “The scholars counted them as six, adding ‘Glorify the name of your Lord Most High’ (Qur’an 87:1).” A report says that God’s Messenger, God bless him and grant him peace, loved “Glorify the name of your Lord Most High” (Qur’an 87:1).
فَهَٰذَا يَدُلُّ عَلَىٰ أَنَّهُ كَانَ يُكْثِرُ قِرَاءَتَهَا، وَلَا يَدَعُ أَنْ يَقْرَأَ هَٰذِهِ الْأَرْبَعَ سُوَرٍ فِي كُلِّ لَيْلَةٍ: سُورَةَ يٰسٓ، وَسُورَةَ لُقْمَانَ، وَسُورَةَ الدُّخَانِ، وَتَبَارَكَ الْمُلْكَ.
fahādhā yadullu ʿalā ʾannahu kāna yukthiru qirāʾatahā, walā yadaʿu ʾan yaqraʾa hādhihi al-ʾarbaʿa suwarin fī kulli laylatin: sūrata Yā Sīn, wasūrata Luqmāna, wasūrata al-dukhāni, watabāraka al-mulka.
This indicates that he recited it often. Let the servant not fail to recite these four sūras each night: Sūrat Yā Sīn, Sūrat Luqmān, Sūrat al-Dukhān, and Tabārak al-Mulk.
فَإِنْ ضَمَّ إِلَيْهَا سُورَةَ الْوَاقِعَةِ، وَسُورَةَ الصَّفِّ، وَالْحَاقَّةِ، وَالزُّمَرِ، فَقَدْ أَكْثَرَ وَأَحْسَنَ.
fa-ʾin ḍamma ʾilayhā sūrata al-wāqiʿati, wasūrata al-ṣaffi, wa-al-ḥāqqati, wa-al-zumari, faqad ʾakthara wa-ʾaḥsana.
Adding al-Wāqiʿa, al-Ṣaff, al-Ḥāqqa, and al-Zumar makes for an abundant and fine recitation.
فَإِنْ لَمْ يَكُنْ مِنْ عِبَادَتِهِ الْقِيَامُ مِنَ اللَّيْلِ قَدَّمَ الْوِتْرَ بِنِيَّةِ الْخَبَرِ الْمَرْوِيِّ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: أَوْصَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا أَنَامَ إِلَّا عَلَىٰ وِتْرٍ.
fa-ʾin lam yakun min ʿibādatihi al-qiyāmu mina al-layli qaddama al-witra biniyyati al-khabari al-marwiyyi ʿan ʾAbī Hurayrata raḍiya Allāhu ʿanhu, qāla: ʾawṣānī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾan lā ʾanāma ʾillā ʿalā witrin.
If rising at night is not part of his worship, he performs witr early, intending to follow the report transmitted from Abū Hurayra, may God be pleased with him, who said: “God’s Messenger, God bless him and grant him peace, instructed me not to sleep without first performing witr.”
وَإِنْ كَانَ مُعْتَادًا لِصَلَاةِ اللَّيْلِ فَالْأَفْضَلُ تَأْخِيرُ الْوِتْرِ إِلَىٰ آخِرِ صَلَاتِهِ مِنْ تَهَجُّدِهِ أَوْ إِلَى السَّحَرِ عَلَىٰ حَدِيثِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ: صَلَاةُ اللَّيْلِ مَثْنَىٰ مَثْنَىٰ، فَإِذَا خِفْتَ الصُّبْحَ فَأَوْتِرْ بِرَكْعَةٍ.
wa-ʾin kāna muʿtādan liṣalāti al-layli fa-al-ʾafḍalu taʾkhīru al-witri ʾilā ʾākhiri ṣalātihi min tahajjudihi ʾaw ʾilā al-saḥari ʿalā ḥadīthi Ibni ʿUmara raḍiya Allāhu ʿanhu: ṣalātu al-layli mathnā mathnā, fa-ʾidhā khifta al-ṣubḥa fa-ʾawtir birakʿatin.
If he is accustomed to night prayer, it is better to delay witr until the end of his vigil prayers or until the predawn period, following the hadith of Ibn ʿUmar, may God be pleased with him: “Night prayer is two cycles at a time. When you fear daybreak, perform witr with one cycle.”
وَفِي حَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَوْتَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَوَّلِ اللَّيْلِ وَمِنْ أَوْسَطِهِ وَمِنْ آخِرِهِ، وَانْتَهَىٰ وِتْرُهُ إِلَى السَّحَرِ.
wafī ḥadīthi ʿĀʾishata raḍiya Allāhu ʿanhā: ʾawtara rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama min ʾawwali al-layli wamin ʾawsaṭihi wamin ʾākhirihi, wa-ntahā witruhu ʾilā al-saḥari.
In the hadith of ʿĀʾisha, may God be pleased with her: “God’s Messenger, God bless him and grant him peace, performed witr at the beginning of the night, in its middle, and at its end; his witr eventually reached the predawn period.”
فَإِنْ نَامَ عَلَىٰ وِتْرٍ وَرُزِقَ الْقِيَامَ لَمْ يُوتِرْ بَعْدَهُ، وَكَفَاهُ وِتْرُهُ الْأَوَّلُ عَلَى الْخَبَرِ الَّذِي جَاءَ: لَا وِتْرَانِ فِي لَيْلَةٍ.
fa-ʾin nāma ʿalā witrin waruziqa al-qiyāma lam yūtir baʿdahu, wakafāhu witruhu al-ʾawwalu ʿalā al-khabari alladhī jāʾa: lā witrāni fī laylatin.
If he sleeps after witr and is then granted the ability to rise in prayer, he does not perform another witr afterward. His first witr suffices, in accordance with the report that has come down: “There are not two witrs in one night.”
وَقَدْ قَالَ بَعْضُ الْعُلَمَاءِ: يُصَلِّي رَكْعَةً وَاحِدَةً يَشْفَعُ بِهَا وِتْرَهُ مِنْ أَوَّلِ اللَّيْلِ، ثُمَّ يُصَلِّي صَلَاتَهُ مِنَ اللَّيْلِ وَيُوتِرُ آخِرَ صَلَاتِهِ، وَقَدْ رُوِيَ فِي هَٰذَا أَثَرٌ عَنْ عُثْمَانَ وَعَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا.
waqad qāla baʿḍu al-ʿulamāʾi: yuṣallī rakʿatan wāḥidatan yashfaʿu bihā witrahu min ʾawwali al-layli, thumma yuṣallī ṣalātahu mina al-layli wayūtiru ʾākhira ṣalātihi, waqad ruwiya fī hādhā ʾatharun ʿan ʿUthmāna wa-ʿAliyyin raḍiya Allāhu ʿanhumā.
Some scholars have said: “He prays one cycle, making his witr from the beginning of the night even with it. Then he prays his night prayer and performs witr at its end.” A transmitted account on this has been related from ʿUthmān and ʿAlī, may God be pleased with them both.
وَإِنْ كَانَ قَدْ صَلَّىٰ رَكْعَتَيْنِ مِنْ جُلُوسٍ بَعْدَ وِتْرِهِ الْأَوَّلِ ثُمَّ اسْتَيْقَظَ لِلصَّلَاةِ شَفَعَتَا وِتْرَهُ الرَّكْعَةَ الْوَاحِدَةَ لِأَنَّهُمَا بِمَنْزِلَةِ رَكْعَةٍ وَاحِدَةٍ يَشْفَعُ بِهَا رَكْعَةَ الْوِتْرِ الَّتِي صَلَّاهَا قَبْلَهَا.
wa-ʾin kāna qad ṣallā rakʿatayni min julūsin baʿda witrihi al-ʾawwali thumma istayqaẓa li-al-ṣalāti shafaʿatā witrahu al-rakʿata al-wāḥidata li-ʾannahumā bimanzilati rakʿatin wāḥidatin yashfaʿu bihā rakʿata al-witri allatī ṣallāhā qablahā.
If he has prayed two cycles seated after his first witr and then wakes for prayer, those two make his single-cycle witr even, because they count as one cycle with which he pairs the witr cycle he prayed before them.
ثُمَّ لِيُصَلِّ مِنَ اللَّيْلِ مُسْتَأْنِفًا مَا بَدَا لَهُ، ثُمَّ يُوتِرُهُ بِرَكْعَةٍ وَاحِدَةٍ فِي آخِرِ صَلَاتِهِ، فَيَكُونُ لَهُ فِي ذَٰلِكَ ثَلَاثَةُ أَعْمَالٍ: قِصَرُ الْأَمَلِ، وَتَحْصِيلُ الْوِتْرِ، وَالْوِتْرُ مِنْ آخِرِ اللَّيْلِ.
thumma liyuṣalli mina al-layli mustaʾnifan mā badā lahu, thumma yūtiruhu birakʿatin wāḥidatin fī ʾākhiri ṣalātihi, fayakūnu lahu fī dhālika thalāthatu ʾaʿmālin: qiṣaru al-ʾamali, wataḥṣīlu al-witri, wa-al-witru min ʾākhiri al-layli.
Then let him begin anew and pray as much of the night as he wishes, making it odd with one final cycle at the end of his prayer. This gives him three acts: not counting on a long life, securing witr, and performing witr at the end of the night.
وَكَذَٰلِكَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي رَكْعَتَيْنِ جَالِسًا بَعْدَ وِتْرِهِ، وَاللَّهُ تَعَالَىٰ أَعْلَمُ؛ فَلْيَقْرَأْ فِيهِمَا جَالِسًا بِسُورَةِ الزَّلْزَلَةِ وَسُورَةِ أَلْهَاكُمُ التَّكَاثُرُ.
wakadhālika kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuṣallī rakʿatayni jālisan baʿda witrihi, wa-Allāhu taʿālā ʾaʿlamu; falyaqraʾ fīhimā jālisan bisūrati al-zalzalati wasūrati ʾalhākumu al-takāthuru.
God’s Messenger, God bless him and grant him peace, likewise used to pray two cycles seated after his witr. God Most High knows best. Let him recite in these two, while seated, Sūrat al-Zalzala and Sūrat “Rivalry for increase has distracted you.”
فَقَدْ جَاءَ ذَٰلِكَ فِي حَدِيثَيْنِ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْرَأُ فِيهِمَا بِذَٰلِكَ لِمَا فِي الزَّلْزَلَةِ وَالتَّكَاثُرِ مِنَ التَّخْوِيفِ وَالْوَعْظِ، وَفِي رِوَايَةٍ: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ لِمَا فِي سُورَةِ الْكَافِرُونَ مِنَ التَّنْزِيهِ مِنْ عِبَادَةِ سِوَى الْمَعْبُودِ وَإِفْرَادِ الْعِبَادَةِ لِلَّهِ سُبْحَانَهُ فِيهَا بِالتَّوْحِيدِ.
faqad jāʾa dhālika fī ḥadīthayni: ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yaqraʾu fīhimā bidhālika limā fī al-zalzalati wa-al-takāthuri mina al-takhwīfi wa-al-waʿẓi, wafī riwāyatin: “qul yā ʾayyuhā al-kāfirūna” limā fī sūrati al-kāfirūna mina al-tanzīhi min ʿibādati siwā al-maʿbūdi wa-ʾifrādi al-ʿibādati li-Allāhi subḥānahu fīhā bi-al-tawḥīdi.
This has come down in two hadiths: the Prophet, God bless him and grant him peace, used to recite these in those two cycles because al-Zalzala and al-Takāthur contain warnings and admonition. One version has “Say: O disbelievers,” because Sūrat al-Kāfirūn disavows worship of anyone other than the One who is worshipped and, through affirming His oneness, devotes worship to God alone, glory be to Him.
وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ بِهَا عِنْدَ النَّوْمِ وَأَوْصَىٰ رَجُلًا بِقِرَاءَتِهَا عِنْدَ مَنَامِهِ؛ وَتَقْدِيمُ الْوِتْرِ مُسْتَحَبٌّ لِمَنْ لَمْ يَكُنْ عَادَتُهُ قِيَامَ اللَّيْلِ وَلِمَنْ كَانَ الْأَغْلَبُ عَلَيْهِ النَّوْمُ.
wakāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaqraʾu bihā ʿinda al-nawmi wa-ʾawṣā rajulan biqirāʾatihā ʿinda manāmihi; wataqdīmu al-witri mustaḥabbun liman lam yakun ʿādatuhu qiyāma al-layli waliman kāna al-ʾaghlabu ʿalayhi al-nawmu.
God’s Messenger, God bless him and grant him peace, used to recite it when going to sleep and instructed a man to recite it at bedtime. Performing witr early is recommended for anyone not accustomed to standing in night prayer, and for anyone usually overcome by sleep.
وَتَأْخِيرُ الْوِتْرِ يَكُونُ لِمَنْ أَخَّرَ صَلَاتَهُ قَبْلَ طُلُوعِ الْفَجْرِ أَفْضَلَ. وَلْيَقُلْ بَعْدَ التَّسْلِيمِ مِنَ الْوِتْرِ: سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رَبِّ الْمَلَائِكَةِ وَالرُّوحِ، جَلَّلْتَ السَّمَاوَاتِ وَالْأَرْضَ بِالْعَظَمَةِ وَالْجَبَرُوتِ، وَتَعَزَّزْتَ بِالْقُدْرَةِ، وَقَهَرْتَ الْعِبَادَ بِالْمَوْتِ.
wataʾkhīru al-witri yakūnu liman ʾakhkhara ṣalātahu qabla ṭulūʿi al-fajri ʾafḍala. walyaqul baʿda al-taslīmi mina al-witri: subḥāna al-maliki al-quddūsi rabbi al-malāʾikati wa-al-rūḥi, jallalta al-samāwāti wa-al-ʾarḍa bi-al-ʿaẓamati wa-al-jabarūti, wataʿazzazta bi-al-qudrati, waqaharta al-ʿibāda bi-al-mawti.
Delaying witr is better for one who delays night prayer until before dawn. After concluding witr, let him say: “Glory be to the Holy King, Lord of the angels and the Spirit. You have clothed the heavens and earth in majesty and might, are exalted in power, and have subdued Your servants through death.”
يَقُولُ هَٰذَا ثَلَاثَ مَرَّاتٍ، وَهَٰذَا هُوَ الْوِرْدُ الثَّانِي مِنَ اللَّيْلِ، أَعْنِي الصَّلَاةَ بَعْدَ الْعِشَاءِ الْآخِرَةِ إِلَىٰ حَدِّ نَوْمَةِ النَّاسِ.
yaqūlu hādhā thalātha marrātin, wahādhā huwa al-wirdu al-thānī mina al-layli, ʾaʿnī al-ṣalāta baʿda al-ʿishāʾi al-ʾākhirati ʾilā ḥaddi nawmati al-nāsi.
He says this three times. This is the second nighttime devotion—I mean prayer after the later evening prayer until the time when people sleep.
فَقَدْ أَقْسَمَ اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ: ﴿وَاللَّيْلِ وَمَا وَسَقَ﴾ (الْإِنْشِقَاقُ: ١٧)، أَيْ وَمَا جَمَعَ مِنْ ظُلْمَتِهِ، وَذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ: ﴿إِلَىٰ غَسَقِ اللَّيْلِ﴾ (الْإِسْرَاءُ: ٧٨).
faqad ʾaqsama Allāhu ʿazza wajalla fī qawlihi: “wa-al-layli wamā wasaqa” (al-inshiqāqu: 17), ʾay wamā jamaʿa min ẓulmatihi, wadhakarahu Allāhu ʿazza wajalla fī qawlihi: “ʾilā ghasaqi al-layli” (al-ʾisrāʾu: 78).
God, mighty and majestic, has sworn in His saying, “By the night and what it gathers” (Qur’an 84:17), meaning what it gathers of its darkness. God, mighty and majestic, also mentioned it in His saying, “until the darkening of night” (Qur’an 17:78).
فَهُنَاكَ يَغْسُقُ اللَّيْلُ وَتَسْتَوْسِقُ ظُلْمَتُهُ، ثُمَّ يَنَامُ إِنْ أَحَبَّ وَهُوَ عَلَىٰ طَهَارَةٍ وَعَنْ ذِكْرٍ.
fahunāka yaghsuqu al-laylu watastawsiqu ẓulmatuhu, thumma yanāmu ʾin ʾaḥabba wahuwa ʿalā ṭahāratin waʿan dhikrin.
At that point the night grows dark and its darkness gathers fully. Then, if he wishes, he sleeps in a state of ritual purity and after remembrance.
وَقَدْ كَانَ الصَّالِحُونَ لَا يَنَامُونَ إِلَّا عَنْ غَلَبَةٍ، وَيَكْرَهُونَ التَّعَمُّدَ لِلنَّوْمِ، وَهُوَ التَّهَيُّؤُ لِلْعَادَةِ، وَقَدْ كَانَ مِنْهُمْ مَنْ يُمَهِّدُ لِنَفْسِهِ بِالنَّوْمِ لِيَتَقَوَّىٰ بِذَٰلِكَ عَلَىٰ صَلَاةِ أَوْسَطِ اللَّيْلِ وَآخِرِهِ لِلْفَضْلِ فِي ذَٰلِكَ.
waqad kāna al-ṣāliḥūna lā yanāmūna ʾillā ʿan ghalabatin, wayakrahūna al-taʿammuda li-al-nawmi, wahuwa al-tahayyuʾu li-al-ʿādati, waqad kāna minhum man yumahhidu linafsihi bi-al-nawmi liyataqawwā bidhālika ʿalā ṣalāti ʾawsaṭi al-layli wa-ʾākhirihi li-al-faḍli fī dhālika.
The righteous used to sleep only when sleep overcame them. They disliked deliberately settling down to sleep, making preparations for it as a matter of habit. Yet some of them prepared themselves with sleep to gain strength for prayer in the middle and final part of the night, because of its merit.
وَمَنْ غَلَبَهُ النَّوْمُ حَتَّىٰ شَغَلَهُ عَنِ الصَّلَاةِ وَالذِّكْرِ فَإِنَّ السُّنَّةَ أَنْ يَنَامَ حَتَّىٰ يَعْقِلَ مَا يَقُولُ وَيَنْشَطَ فِي خِدْمَتِهِ، وَقَدْ كَانَ ابْنُ عَبَّاسٍ يَكْرَهُ النَّوْمَ قَاعِدًا، وَفِي الْخَبَرِ: لَا تُكَابِدُوا اللَّيْلَ.
waman ghalabahu al-nawmu ḥattā shaghalahu ʿani al-ṣalāti wa-al-dhikri fa-ʾinna al-sunnata ʾan yanāma ḥattā yaʿqila mā yaqūlu wayanshaṭa fī khidmatihi, waqad kāna Ibnu ʿAbbāsin yakrahu al-nawma qāʿidan, wafī al-khabari: lā tukābidū al-layla.
When drowsiness prevents prayer and remembrance, the Sunna is to sleep until one can understand one’s words and serve God with renewed energy. Ibn ʿAbbās disliked sleeping while seated; a report counsels, “Do not struggle against the night.”
وَقِيلَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ فُلَانَةَ تُصَلِّي مِنَ اللَّيْلِ فَإِذَا غَلَبَهَا النَّوْمُ تَعَلَّقَتْ بِحَبْلٍ، فَنَهَىٰ عَنْ ذَٰلِكَ وَقَالَ: لِيُصَلِّ أَحَدُكُمْ مِنَ اللَّيْلِ مَا تَيَسَّرَ، فَإِذَا غَلَبَهُ النَّوْمُ فَلْيَرْقُدْ.
waqīla lirasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: ʾinna fulānatan tuṣallī mina al-layli fa-ʾidhā ghalabahā al-nawmu taʿallaqat biḥablin, fanahā ʿan dhālika waqāla: liyuṣalli ʾaḥadukum mina al-layli mā tayassara, fa-ʾidhā ghalabahu al-nawmu falyarqud.
God’s Messenger, God bless him and grant him peace, was told: “A certain woman prays at night, and when sleep overcomes her, she holds on to a rope.” He forbade this and said: “Let each of you pray as much as he can at night; when sleep overcomes him, let him lie down.”
وَقَالَ: اكْفُلُوا مِنَ الْعَمَلِ مَا تُطِيقُونَ، فَإِنَّ اللَّهَ تَعَالَىٰ لَا يَمَلُّ حَتَّىٰ تَمَلُّوا.
waqāla: ukfulū mina al-ʿamali mā tuṭīqūna, fa-ʾinna Allāha taʿālā lā yamallu ḥattā tamallū.
He also said, “Take on only as much practice as you can sustain, for God Most High does not weary until you weary.”
وَقِيلَ لَهُ: إِنَّ فُلَانًا يُصَلِّي اللَّيْلَ لَا يَنَامُ وَيَصُومُ الدَّهْرَ لَا يُفْطِرُ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَيْرُ هَٰذَا الدِّينِ أَيْسَرُهُ، ثُمَّ قَالَ: لَٰكِنِّي أَنَا أُصَلِّي وَأَنَامُ وَأَصُومُ وَأُفْطِرُ، فَهَٰذِهِ سُنَّتِي، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي.
waqīla lahu: ʾinna fulānan yuṣallī al-layla lā yanāmu wayaṣūmu al-dahra lā yufṭiru, faqāla ṣallā Allāhu ʿalayhi wasallama: khayru hādhā al-dīni ʾaysaruhu, thumma qāla: lākinnī ʾanā ʾuṣallī wa-ʾanāmu wa-ʾaṣūmu wa-ʾufṭiru, fahādhihi sunnatī, faman raghiba ʿan sunnatī falaysa minnī.
He was told: “A certain man prays at night without sleeping and fasts continually without breaking his fast.” He, God bless him and grant him peace, said: “The best of this religion is its easiest.” Then he said: “But I pray and I sleep; I fast and I break my fast. This is my Sunna. Whoever turns away from my Sunna is not of me.”
وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا تُشَادُّوا هَٰذَا الدِّينَ فَإِنَّهُ مَتِينٌ، فَمَنْ يُشَادَّهُ يَغْلِبْهُ، وَلَا تُبَغِّضْ إِلَىٰ نَفْسِكَ عِبَادَةَ اللَّهِ عَزَّ وَجَلَّ.
waqāla ṣallā Allāhu ʿalayhi wasallama: lā tushāddū hādhā al-dīna fa-ʾinnahu matīnun, faman yushāddahu yaghlibhu, walā tubaghghiḍ ʾilā nafsika ʿibādata Allāhi ʿazza wajalla.
He, God bless him and grant him peace, said: “Do not strain against this religion, for it is strong. Whoever contends with it, it overcomes him. Do not make the worship of God, mighty and majestic, hateful to yourself.”
وَالْوِرْدُ الثَّالِثُ يَكُونُ بَعْدَ نَوْمَةِ النَّاسِ، وَهُوَ التَّهَجُّدُ الَّذِي ذَكَرَهُ اللَّهُ فِي قَوْلِهِ: ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ﴾ (الْإِسْرَاءُ: ٧٩)، وَلَا يَكُونُ التَّهَجُّدُ إِلَّا بَعْدَ النَّوْمِ.
wa-al-wirdu al-thālithu yakūnu baʿda nawmati al-nāsi, wahuwa al-tahajjudu alladhī dhakarahu Allāhu fī qawlihi: “wamina al-layli fatahajjad bihi nāfilatan laka” (al-ʾisrāʾu: 79), walā yakūnu al-tahajjudu ʾillā baʿda al-nawmi.
The third devotion comes after people have slept. It is the tahajjud that God mentioned in His saying: “During the night, keep vigil with it as an additional devotion for you” (Qur’an 17:79). Tahajjud occurs only after sleep.
وَتِلْكَ النَّوْمَةُ هِيَ الْهُجُوعُ الَّذِي قَالَ اللَّهُ عَزَّ وَجَلَّ مِنَ الْقَائِمِينَ آنَاءَ اللَّيْلِ فَقَالَ تَعَالَىٰ: ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ﴾ (الذَّارِيَاتُ: ١٧)، فَالْهُجُوعُ النَّوْمُ وَالتَّهَجُّدُ الْقِيَامُ، وَقَدْ يُقَالُ الْهُجُودُ أَيْضًا.
watilka al-nawmatu hiya al-hujūʿu alladhī qāla Allāhu ʿazza wajalla mina al-qāʾimīna ʾānāʾa al-layli faqāla taʿālā: “kānū qalīlan mina al-layli mā yahjaʿūna” (al-dhāriyātu: 17), fa-al-hujūʿu al-nawmu wa-al-tahajjudu al-qiyāmu, waqad yuqālu al-hujūdu ʾayḍan.
That sleep is the hujūʿ that God, mighty and majestic, spoke of concerning those who stand in prayer during the hours of the night. He, Most High, said: “They slept only a little of the night” (Qur’an 51:17). Hujūʿ is sleep and tahajjud is standing in prayer; the word hujūd is also used.
وَهَٰذَا يَكُونُ نِصْفَ اللَّيْلِ، فَهَٰذَا أَوْسَطُ الْأَوْرَادِ، وَهُوَ يُشْبِهُ الْوِرْدَ الْأَوْسَطَ مِنَ النَّهَارِ فِي أَفْضَلِ أَوْرَادِهِ، وَهُوَ أَفْضَلُ الْأَوْرَادِ وَأَمْتَعُهَا لِلْعِبَادَةِ.
wahādhā yakūnu niṣfa al-layli, fahādhā ʾawsaṭu al-ʾawrādi, wahuwa yushbihu al-wirda al-ʾawsaṭa mina al-nahāri fī ʾafḍali ʾawrādihi, wahuwa ʾafḍalu al-ʾawrādi wa-ʾamtaʿuhā li-al-ʿibādati.
This occurs in the middle of the night. It is the central devotion and resembles the central daytime devotion in being among its best periods. It is the best of the devotions and the most fruitful for worship.
وَقَدْ أَقْسَمَ اللَّهُ عَزَّ وَجَلَّ بِهِ فِي قَوْلِهِ تَعَالَىٰ: ﴿وَاللَّيْلِ إِذَا سَجَىٰ﴾ (الضُّحَىٰ: ٢)، قِيلَ إِذَا سَكَنَ وَسُكُونُهُ هُدُوُّهُ وَسِنَةُ كُلِّ عَيْنٍ فِيهِ وَغَفْلَتُهَا إِلَّا عَيْنَ اللَّهِ تَبَارَكَ وَتَعَالَىٰ، فَإِنَّهُ الْحَيُّ الَّذِي لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ.
waqad ʾaqsama Allāhu ʿazza wajalla bihi fī qawlihi taʿālā: “wa-al-layli ʾidhā sajā” (al-ḍuḥā: 2), qīla ʾidhā sakana wasukūnuhu huduwwuhu wasinatu kulli ʿaynin fīhi waghaflatuhā ʾillā ʿayna Allāhi tabāraka wataʿālā, fa-ʾinnahu al-ḥayyu alladhī lā taʾkhudhuhu sinatun walā nawmun.
God, mighty and majestic, has sworn by it in His saying, Most High: “By the night when it grows still” (Qur’an 93:2). It is said to mean when it settles: its stillness is its quiet, and the drowsiness and inattention of every eye within it, except the eye of God, blessed and exalted. He is the Living One whom neither drowsiness nor sleep overtakes.
وَقِيلَ إِذَا سَجَىٰ إِذَا امْتَدَّ وَطَالَ، وَيُقَالُ إِذَا أَظْلَمَ. وَسُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ اللَّيْلِ أَسْمَعُ؟ فَقَالَ: جَوْفُ اللَّيْلِ الْغَابِرُ.
waqīla ʾidhā sajā ʾidhā imtadda waṭāla, wayuqālu ʾidhā ʾaẓlama. wasuʾila rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: ʾayyu al-layli ʾasmaʿu? faqāla: jawfu al-layli al-ghābiru.
It is also said that “when it grows still” means when it stretches out and grows long, or when it becomes dark. God’s Messenger, God bless him and grant him peace, was asked: “At what part of the night is one best heard?” He answered: “The remaining heart of the night.”
وَرَوَيْنَا فِي أَخْبَارِ دَاوُدَ عَلَيْهِ السَّلَامُ: إِلَٰهِي إِنِّي أُحِبُّ أَنْ أَتَعَبَّدَ لَكَ، فَأَيَّ وَقْتٍ تَقْبَلُ؟ فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ: يَا دَاوُدُ، لَا تَقُمْ أَوَّلَ اللَّيْلِ وَلَا آخِرَهُ؛ فَإِنَّهُ مَنْ نَامَ أَوَّلَهُ نَامَ آخِرَهُ، وَمَنْ قَامَ آخِرَهُ لَمْ يَقُمْ أَوَّلَهُ، وَلَٰكِنْ قُمْ وَسَطَ اللَّيْلِ حَتَّىٰ تَخْلُوَ بِي وَأَخْلُوَ بِكَ، وَارْفَعْ إِلَيَّ حَوَائِجَكَ.
warawaynā fī ʾakhbāri Dāwūda ʿalayhi al-salāmu: ʾilāhī ʾinnī ʾuḥibbu ʾan ʾataʿabbada laka, fa-ʾayya waqtin taqbalu? fa-ʾawḥā Allāhu ʿazza wajalla ʾilayhi: yā Dāwūdu, lā taqum ʾawwala al-layli walā ʾākhirahu; fa-ʾinnahu man nāma ʾawwalahu nāma ʾākhirahu, waman qāma ʾākhirahu lam yaqum ʾawwalahu, walākin qum wasaṭa al-layli ḥattā takhluwa bī wa-ʾakhluwa bika, wa-rfaʿ ʾilayya ḥawāʾijaka.
We have transmitted among the accounts of David, peace be upon him: “My God, I love to worship You. At what time will You receive me?” God, mighty and majestic, revealed to him: “David, do not rise at the beginning of the night or at its end, for whoever sleeps at its beginning sleeps at its end, and whoever rises at its end has not risen at its beginning. But rise in the middle of the night, so that you may be alone with Me and I alone with you, and raise your needs to Me.”
وَالْوِرْدُ الرَّابِعُ يَكُونُ بَيْنَ الْفَجْرَيْنِ، أَحَدُهُمَا الْفَجْرُ الْأَوَّلُ، وَهُوَ بُدُوُّ سُلْطَانِ شُعَاعِ الشَّمْسِ إِذَا ظَهَرَتْ مِنْ وَرَاءِ الْأَرْضِ الْخَامِسَةِ وَسَطَعَ ضَوْؤُهَا فِي وَسَطِ السَّمَاءِ حَتَّىٰ يَقْطَعَهَا بِمِقْدَارِ طُلُوعِ الْفَجْرِ الْأَوَّلِ.
wa-al-wirdu al-rābiʿu yakūnu bayna al-fajrayni, ʾaḥaduhumā al-fajru al-ʾawwalu, wahuwa buduwwu sulṭāni shuʿāʿi al-shamsi ʾidhā ẓaharat min warāʾi al-ʾarḍi al-khāmisati wasaṭaʿa ḍawʾuhā fī wasaṭi al-samāʾi ḥattā yaqṭaʿahā bimiqdāri ṭulūʿi al-fajri al-ʾawwali.
The fourth devotion is between the two dawns. One is the first dawn: the emergence of the power of the sun’s rays, when it appears from behind the fifth earth and its light shines in the middle of the sky until it crosses it to the extent of the rising of the first dawn.
ثُمَّ تَغْرُبُ فِي الْفَلَكِ الْأَسْفَلِ الْمُتَجَانِفِ وَتَحْجُبُهَا الْأَرْضُ السَّادِسَةُ فَيَذْهَبُ الضَّوْءُ وَيَعُودُ سَوَادُ اللَّيْلِ كَمَا كَانَ لِغَيْبَةِ الشَّمْسِ، وَهُوَ الثُّلُثُ الْأَخِيرُ.
thumma taghrubu fī al-falaki al-ʾasfali al-mutajānifi wataḥjubuhā al-ʾarḍu al-sādisatu fayadhhabu al-ḍawʾu wayaʿūdu sawādu al-layli kamā kāna lighaybati al-shamsi, wahuwa al-thuluthu al-ʾakhīru.
Then it sets in the lower, slanting celestial sphere, and the sixth earth conceals it. The light disappears and the blackness of night returns as it was, because the sun is absent. This is the last third of the night.
وَفِيهِ وَرَدَتِ الْأَخْبَارُ بِاهْتِزَازِ الْعَرْشِ وَانْتِشَارِ الرِّيَاحِ مِنْ جَنَّاتِ عَدْنٍ وَمِنْ نُزُولِ الْجَبَّارِ إِلَىٰ سَمَاءِ الدُّنْيَا؛ وَفِيهِ الْخَبَرُ الَّذِي جَاءَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ: أَيُّ اللَّيْلِ أَفْضَلُ؟ فَقَالَ: نِصْفُ اللَّيْلِ الْغَابِرُ، يَعْنِي الْبَاقِيَ.
wafīhi waradati al-ʾakhbāru bi-htizāzi al-ʿarshi wa-ntishāri al-riyāḥi min jannāti ʿAdnin wamin nuzūli al-jabbāri ʾilā samāʾi al-dunyā; wafīhi al-khabaru alladhī jāʾa ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama suʾila: ʾayyu al-layli ʾafḍalu? faqāla: niṣfu al-layli al-ghābiru, yaʿnī al-bāqiya.
Reports have come down concerning this time: the Throne’s stirring, winds spreading from the Gardens of Eden, and the Compeller’s descent to the lowest heaven. It is also the time meant in the report that the Prophet, God bless him and grant him peace, was asked: “Which part of the night is best?” He said: “The ghābir half of the night,” meaning the remaining half.
وَهَٰذَا هُوَ الْوِرْدُ الرَّابِعُ مِنْ نِصْفِ اللَّيْلِ إِلَىٰ وَقْتِ السَّحَرِ الْأَوَّلِ، ثُمَّ يَدْخُلُ الْوِرْدُ الْخَامِسُ وَهُوَ السَّحَرُ الْأَخِيرُ وَفِيهِ يُسْتَحَبُّ السُّحُورُ؛ فَمَنْ لَمْ يَتَسَحَّرْ فِي أَوَّلِهِ بَغَتَهُ الْفَجْرُ، وَهُوَ قَبْلَ طُلُوعِ الْفَجْرِ الثَّانِي بِمِقْدَارِ قِرَاءَةِ جُزْءٍ مِنَ الْقُرْآنِ.
wahādhā huwa al-wirdu al-rābiʿu min niṣfi al-layli ʾilā waqti al-saḥari al-ʾawwali, thumma yadkhulu al-wirdu al-khāmisu wahuwa al-saḥaru al-ʾakhīru wafīhi yustaḥabbu al-suḥūru; faman lam yatasaḥḥar fī ʾawwalihi baghatahu al-fajru, wahuwa qabla ṭulūʿi al-fajri al-thānī bimiqdāri qirāʾati juzʾin mina al-Qurʾāni.
This is the fourth devotion, from the middle of the night until the first predawn period. Then the fifth devotion begins, the final predawn period, when taking the predawn meal is recommended. If someone does not eat at its beginning, dawn catches him unawares. It is before the rising of the second dawn by the time it takes to recite a juzʾ of the Qur’an.
فِي هَٰذَا الْوِرْدِ الْخَامِسِ الِاسْتِغْفَارُ وَقِرَاءَةُ الْقُرْآنِ، وَقَدْ ذَكَرَهُ اللَّهُ عَزَّ وَجَلَّ فِي قَوْلِهِ: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ (الْإِسْرَاءُ: ٧٨)، قِيلَ تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ لِتَوَسُّطِ هَٰذَا الْوِرْدِ بَيْنَهُمَا.
fī hādhā al-wirdi al-khāmisi al-istighfāru waqirāʾatu al-Qurʾāni, waqad dhakarahu Allāhu ʿazza wajalla fī qawlihi: “waqurʾāna al-fajri ʾinna qurʾāna al-fajri kāna mashhūdan” (al-ʾisrāʾu: 78), qīla tashhaduhu malāʾikatu al-layli wamalāʾikatu al-nahāri litawassuṭi hādhā al-wirdi baynahumā.
This fifth devotion consists of seeking forgiveness and reciting the Qur’an. God, mighty and majestic, mentioned it in His saying: “And the dawn recitation; the dawn recitation is surely witnessed” (Qur’an 17:78). It is said that the angels of the night and the angels of the day witness it, because this devotion lies between them.
وَمِنْ ذَٰلِكَ ذَهَبَ أَهْلُ الْحِجَازِ إِلَىٰ أَنَّ الصَّلَاةَ الْوُسْطَىٰ الَّتِي نَصَّ اللَّهُ تَعَالَىٰ عَلَى الْمُحَافَظَةِ عَلَيْهَا هِيَ صَلَاةُ الْفَجْرِ تَعْظِيمًا لِهَٰذَا الْوَقْتِ وَتَشْرِيفًا لَهُ لِتَوَسُّطِهِ بَيْنَ آخِرِ اللَّيْلِ وَأَوَّلِ النَّهَارِ.
wamin dhālika dhahaba ʾahlu al-Ḥijāzi ʾilā ʾanna al-ṣalāta al-wusṭā allatī naṣṣa Allāhu taʿālā ʿalā al-muḥāfaẓati ʿalayhā hiya ṣalātu al-fajri taʿẓīman lihādhā al-waqti watashrīfan lahu litawassuṭihi bayna ʾākhiri al-layli wa-ʾawwali al-nahāri.
For this reason, the people of the Ḥijāz held that the middle prayer whose careful observance God Most High explicitly enjoined is the dawn prayer, to esteem and honor this time because it lies between the end of night and the beginning of day.
فَهَٰذَا الْوِرْدُ هُوَ أَقْصَرُ الْأَوْرَادِ وَمِنْ أَفْضَلِهَا، وَهُوَ مِنَ السَّحَرِ الْأَوَّلِ إِلَىٰ طُلُوعِ الْفَجْرِ الثَّانِي، إِلَّا مَا كَانَ مِنْ صَلَاةِ نِصْفِ اللَّيْلِ فَذَٰلِكَ هُوَ أَفْضَلُ شَيْءٍ مِنَ اللَّيْلِ، وَهُوَ أَوْسَطُ الْأَوْرَادِ لِأَنَّهُ هُوَ الْوِرْدُ الثَّالِثُ.
fahādhā al-wirdu huwa ʾaqṣaru al-ʾawrādi wamin ʾafḍalihā, wahuwa mina al-saḥari al-ʾawwali ʾilā ṭulūʿi al-fajri al-thānī, ʾillā mā kāna min ṣalāti niṣfi al-layli fadhālika huwa ʾafḍalu shayʾin mina al-layli, wahuwa ʾawsaṭu al-ʾawrādi li-ʾannahu huwa al-wirdu al-thālithu.
This is the shortest and among the finest devotions, from the first predawn period until true dawn. The prayer in the middle of the night remains the best of all; it is the third and central devotion.
وَيَصْلُحُ فِي هَٰذَا الْوِرْدِ الْخَامِسِ مِنَ السَّحَرِ الْأَخِيرِ الصَّلَاةُ لِمَنِ اسْتَيْقَظَ مِنْ سَاعَتِهِ أَوْ لِمَنْ تَمَّمَ بِهِ صَلَاتَهُ، فَالصَّلَاةُ فِيهِ لَهَا فَضْلٌ وَشَرَفٌ، وَهُوَ بِمَنْزِلَةِ الصَّلَاةِ فِي أَوَّلِ اللَّيْلِ بَيْنَ الْعِشَاءَيْنِ.
wayaṣluḥu fī hādhā al-wirdi al-khāmisi mina al-saḥari al-ʾakhīri al-ṣalātu limani istayqaẓa min sāʿatihi ʾaw liman tammama bihi ṣalātahu, fa-al-ṣalātu fīhi lahā faḍlun washarafun, wahuwa bimanzilati al-ṣalāti fī ʾawwali al-layli bayna al-ʿishāʾayni.
Prayer is fitting in this fifth devotion of the final predawn period for someone who has just awakened, or for someone completing his prayer then. Prayer at this time has merit and honor, and is comparable to prayer at the beginning of the night between the two evening prayers.
وَلِأَنَّ مَعْنَىٰ قَوْلِهِ عَزَّ وَجَلَّ عِنْدَ بَعْضِ الْمُفَسِّرِينَ: ﴿وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ﴾ (الذَّارِيَاتُ: ١٨)، أَيْ يُصَلُّونَ، وَكَذَٰلِكَ قَوْلُهُ عَزَّ وَجَلَّ: ﴿وَقُرْآنَ الْفَجْرِ﴾ (الْإِسْرَاءُ: ٧٨)، يَعْنِي بِهِ الصَّلَاةَ، فَكَنَّىٰ بِذَٰلِكَ الْقُرْآنَ وَالِاسْتِغْفَارَ عَنِ الصَّلَاةِ لِأَنَّهُمَا وَصْفَانِ مِنْهَا.
wali-ʾanna maʿnā qawlihi ʿazza wajalla ʿinda baʿḍi al-mufassirīna: “wabi-al-ʾasḥāri hum yastaghfirūna” (al-dhāriyātu: 18), ʾay yuṣallūna, wakadhālika qawluhu ʿazza wajalla: “waqurʾāna al-fajri” (al-ʾisrāʾu: 78), yaʿnī bihi al-ṣalāta, fakannā bidhālika al-Qurʾāna wa-al-istighfāra ʿani al-ṣalāti li-ʾannahumā waṣfāni minhā.
For some commentators take His saying, mighty and majestic, “In the predawn hours they seek forgiveness” (Qur’an 51:18), to mean that they pray. Likewise, His saying, mighty and majestic, “and the dawn recitation” (Qur’an 17:78), means prayer. He thus used recitation and seeking forgiveness to designate prayer, because both are features of it.
كَمَا قِيلَ لِلصَّلَاةِ تَسْبِيحٌ وَسُبْحَةٌ لِأَنَّ فِيهَا التَّسْبِيحَ، وَكَذَٰلِكَ يُقَالُ لِلصَّلَاةِ اسْتِغْفَارٌ لِأَنَّهُ يُطْلَبُ بِهَا الْمَغْفِرَةُ، وَتَكُونُ هَٰذِهِ الصَّلَاةُ فِي السَّحَرِ بَدَلًا مِنَ السُّحُورِ إِلَىٰ طُلُوعِ الْفَجْرِ الثَّانِي.
kamā qīla li-al-ṣalāti tasbīḥun wasubḥatun li-ʾanna fīhā al-tasbīḥa, wakadhālika yuqālu li-al-ṣalāti istighfārun li-ʾannahu yuṭlabu bihā al-maghfiratu, watakūnu hādhihi al-ṣalātu fī al-saḥari badalan mina al-suḥūri ʾilā ṭulūʿi al-fajri al-thānī.
Just as prayer is called tasbīḥ and subḥa because it contains glorification, it is also called seeking forgiveness because forgiveness is sought through it. This prayer in the predawn period takes the place of the predawn meal until the second dawn rises.
وَقَدْ أَمَرَ بِهَا سَلْمَانُ أَخَاهُ أَبَا الدَّرْدَاءِ لَيْلَةَ زَارَهُ فِي حَدِيثٍ طَوِيلٍ، قَالَ فِي آخِرِهِ: فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ أَبُو الدَّرْدَاءِ لِيَقُومَ، فَقَالَ لَهُ سَلْمَانُ: نَمْ، فَنَامَ؛ ثُمَّ ذَهَبَ لِيَقُومَ فَقَالَ لَهُ: نَمْ، فَنَامَ.
waqad ʾamara bihā Salmānu ʾakhāhu ʾAbā al-Dardāʾi laylata zārahu fī ḥadīthin ṭawīlin, qāla fī ʾākhirihi: falammā kāna al-laylu dhahaba ʾAbū al-Dardāʾi liyaqūma, faqāla lahu Salmānu: nam, fanāma; thumma dhahaba liyaqūma faqāla lahu: nam, fanāma.
Salmān instructed his brother Abū al-Dardāʾ to perform this prayer on the night he visited him, in a long hadith whose ending says: “When night came, Abū al-Dardāʾ went to rise, but Salmān said to him, ‘Sleep,’ and he slept. Then he went to rise, and Salmān said to him, ‘Sleep,’ and he slept.”
فَلَمَّا كَانَ عِنْدَ الصُّبْحِ قَالَ لَهُ سَلْمَانُ: قُمْ الْآنَ، فَقَامَا فَصَلَّيَا، فَقَالَ: إِنَّ لِنَفْسِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِأَهْلِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَإِنَّ لِضَيْفِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ.
falammā kāna ʿinda al-ṣubḥi qāla lahu Salmānu: qumi al-ʾāna, faqāmā faṣallayā, faqāla: ʾinna linafsika ʿalayka ḥaqqan, wa-ʾinna li-ʾahlika ʿalayka ḥaqqan, wa-ʾinna lirabbika ʿalayka ḥaqqan, wa-ʾinna liḍayfika ʿalayka ḥaqqan, fa-ʾaʿṭi kulla dhī ḥaqqin ḥaqqahu.
“When morning was near, Salmān said to him, ‘Rise now.’ They both rose and prayed. He said: ‘Your self has a right over you; your family has a right over you; your Lord has a right over you; and your guest has a right over you. Give everyone who has a right their due.’”
وَذَٰلِكَ أَنَّ امْرَأَةَ أَبِي الدَّرْدَاءِ أَخْبَرَتْ سَلْمَانَ أَنَّهُ لَا يَنَامُ اللَّيْلَ، قَالَ: فَأَتَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَا ذَٰلِكَ لَهُ، فَقَالَ: صَدَقَ سَلْمَانُ.
wadhālika ʾanna imraʾata ʾAbī al-Dardāʾi ʾakhbarat Salmāna ʾannahu lā yanāmu al-layla, qāla: fa-ʾatayā al-nabiyya ṣallā Allāhu ʿalayhi wasallama fadhakarā dhālika lahu, faqāla: ṣadaqa Salmānu.
This was because Abū al-Dardāʾ’s wife had told Salmān that he did not sleep at night. The account continues: “They both came to the Prophet, God bless him and grant him peace, and told him of this. He said: ‘Salmān spoke truly.’”
وَهَٰذَا الْوِرْدُ الْخَامِسُ يُشْبِهُ الْوِرْدَ السَّابِعَ مِنَ النَّهَارِ قَبْلَ الْغُرُوبِ فِي فَضْلِ وَقْتَيْهِمَا، وَهَٰذَا قَبْلَ الْفَجْرِ الثَّانِي؛ وَالْفَجْرُ الثَّانِي هُوَ انْشِقَاقُ شَفَقِ الشَّمْسِ وَهُوَ بُدُوُّ بَيَاضِهَا الَّذِي تَحْتَهُ الْحُمْرَةُ، وَهُوَ الشَّفَقُ الثَّانِي عَلَىٰ ضِدِّ غُرُوبِهَا.
wahādhā al-wirdu al-khāmisu yushbihu al-wirda al-sābiʿa mina al-nahāri qabla al-ghurūbi fī faḍli waqtayhimā, wahādhā qabla al-fajri al-thānī; wa-al-fajru al-thānī huwa inshiqāqu shafaqi al-shamsi wahuwa buduwwu bayāḍihā alladhī taḥtahu al-ḥumratu, wahuwa al-shafaqu al-thānī ʿalā ḍiddi ghurūbihā.
This fifth devotion resembles the seventh daytime devotion before sunset in the merit of their two times. This one is before the second dawn. The second dawn is the breaking open of the sun’s twilight, the emergence of its whiteness with redness beneath it: this is the second twilight, in the reverse order to its setting.
لِأَنَّ شَفَقَهَا الْأَوَّلَ مِنَ الْعِشَاءِ وَهُوَ الْحُمْرَةُ بَعْدَ الْغُرُوبِ، وَبَعْدَ الْحُمْرَةِ الْبَيَاضُ وَهُوَ الشَّفَقُ الثَّانِي مِنْ أَوَّلِ اللَّيْلِ وَهُوَ آخِرُ سُلْطَانِ الشَّمْسِ، وَبَعْدَ الْبَيَاضِ سَوَادُ اللَّيْلِ وَغَسَقُهُ.
li-ʾanna shafaqahā al-ʾawwala mina al-ʿishāʾi wahuwa al-ḥumratu baʿda al-ghurūbi, wabaʿda al-ḥumrati al-bayāḍu wahuwa al-shafaqu al-thānī min ʾawwali al-layli wahuwa ʾākhiru sulṭāni al-shamsi, wabaʿda al-bayāḍi sawādu al-layli waghasaquhu.
For its first evening twilight is the redness after sunset. After the redness comes whiteness, the second twilight at the beginning of the night and the last of the sun’s power. After the whiteness comes the blackness and deep darkness of night.
ثُمَّ يَنْقَلِبُ ذَٰلِكَ إِلَى الضِّدِّ فَيَكُونُ بُدُوُّ طُلُوعِهَا الشَّفَقَ الْأَوَّلَ وَهُوَ الْبَيَاضُ، وَبَعْدَهُ الْحُمْرَةُ وَهُوَ شَفَقُهَا الثَّانِي وَهُوَ أَوَّلُ سُلْطَانِهَا مِنْ آخِرِ اللَّيْلِ، وَبَعْدَهُ طُلُوعُ قُرْصِ الشَّمْسِ.
thumma yanqalibu dhālika ʾilā al-ḍiddi fayakūnu buduwwu ṭulūʿihā al-shafaqa al-ʾawwala wahuwa al-bayāḍu, wabaʿdahu al-ḥumratu wahuwa shafaquhā al-thānī wahuwa ʾawwalu sulṭānihā min ʾākhiri al-layli, wabaʿdahu ṭulūʿu qurṣi al-shamsi.
Then the order reverses: the beginning of its rising is the first twilight, which is whiteness; after it comes redness, its second twilight and the beginning of its power at the end of the night. After that the sun’s disk rises.
وَالْفَجْرُ هُوَ انْفِجَارُ شُعَاعِ الشَّمْسِ مِنَ الْفَلَكِ الْأَسْفَلِ إِذَا ظَهَرَتْ عَلَىٰ وَجْهِ الْأَرْضِ الدُّنْيَا، يَسْتُرُ عَيْنَهَا الْجِبَالُ وَالْبِحَارُ وَالْأَقَالِيمُ الْمَسْرُوقَةُ الْعَالِيَةُ، وَيَظْهَرُ شُعَاعُهَا مُنْتَشِرًا إِلَىٰ وَسَطِ السَّمَاءِ عَرْضًا مُسْتَطِيرًا.
wa-al-fajru huwa infijāru shuʿāʿi al-shamsi mina al-falaki al-ʾasfali ʾidhā ẓaharat ʿalā wajhi al-ʾarḍi al-dunyā, yasturu ʿaynahā al-jibālu wa-al-biḥāru wa-al-ʾaqālīmu al-masrūqatu al-ʿāliyatu, wayaẓharu shuʿāʿuhā muntashiran ʾilā wasaṭi al-samāʾi ʿarḍan mustaṭīran.
Dawn is the bursting forth of the sun’s rays from the lower celestial sphere when it appears over the face of the lowest earth. Mountains, seas, and the lofty “stolen” regions conceal its disk, while its rays appear, spreading broadly across to the middle of the sky.
فَهَٰذَا آخِرُ الْوِرْدِ الْخَامِسِ وَعِنْدَهُ يَكُونُ الْوِتْرُ، فَإِذَا طَلَعَ الْفَجْرُ فَقَدِ انْقَضَتْ أَوْرَادُ اللَّيْلِ الْخَمْسَةُ وَدَخَلَتْ أَوْرَادُ النَّهَارِ.
fahādhā ʾākhiru al-wirdi al-khāmisi waʿindahu yakūnu al-witru, fa-ʾidhā ṭalaʿa al-fajru faqadi inqaḍat ʾawrādu al-layli al-khamsatu wadakhalat ʾawrādu al-nahāri.
Here the fifth devotion ends and witr is performed. At dawn the five night devotions end and the daytime devotions begin.
فَانْظُرْ هَلْ دَخَلْتَ فِي دُخُولِهِ عَلَيْكَ فِي جُمْلَةِ الْعَابِدِينَ أَمْ خَرَجَ عَنْكَ وَأَنْتَ فِيهِ مِنَ الْغَافِلِينَ، وَتَفَكَّرْ أَيَّ لِبْسَةٍ أَلْبَسَكَ، فَإِنَّ اللَّيْلَ جُعِلَ لِبَاسًا: هَلْ أُلْبِسْتَ فِيهِ حُلَّةَ النُّورِ بِتَيَقُّظِكَ فَتَرْبَحَ تِجَارَةً لَنْ
fa-unẓur hal dakhalta fī dukhūlihi ʿalayka fī jumlati al-ʿābidīna ʾam kharaja ʿanka wa-ʾanta fīhi mina al-ghāfilīna, watafakkar ʾayya libsatin ʾalbasaka, fa-ʾinna al-layla juʿila libāsan: hal ʾulbista fīhi ḥullata al-nūri bitayaqquẓika fatarbaḥa tijāratan lan
Consider whether, when the night came upon you, you entered among the worshippers, or whether it has left you while you remained among the heedless. Reflect on what clothing it put upon you, for night was made a garment. Were you clothed in a robe of light through your wakefulness, to profit from a trade that will never
تَبُورَ، أَمْ أَلْبَسَكَ اللَّيْلُ ثَوْبَ ظُلْمَتِهِ فَتَكُونَ مِمَّنْ مَاتَ قَلْبُهُ بِمَوْتِ جَسَدِهِ بِغَفْلَتِكَ؟
tabūra, ʾam ʾalbasaka al-laylu thawba ẓulmatihi fatakūna mimman māta qalbuhu bimawti jasadihi bighaflatika?
fail? Or did the night clothe you in the garment of its darkness, so that through your heedlessness you become one whose heart has died with the death of his body?
ثُمَّ يَقُومُ الْعَبْدُ حِينَئِذٍ فَيُصَلِّي رَكْعَتَيِ الْفَجْرِ، وَهُمَا مَعْنَىٰ قَوْلِهِ تَعَالَىٰ: ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ﴾ (الطُّورُ: ٤٩)، قِيلَ رَكْعَتَيِ الْفَجْرِ.
thumma yaqūmu al-ʿabdu ḥīnaʾidhin fayuṣallī rakʿatayi al-fajri, wahumā maʿnā qawlihi taʿālā: “wamina al-layli fasabbiḥhu wa-ʾidbāra al-nujūmi” (al-ṭūru: 49), qīla rakʿatayi al-fajri.
Then the servant rises and prays the two dawn cycles. These are the meaning of His saying, Most High, “Glorify Him during the night and at the retreat of the stars” (Qur’an 52:49). It is said: “The two dawn cycles.”
ثُمَّ يَقْرَأُ: نَعُوذُ بِاللَّهِ مِنْ سَخَطِهِ، وَبَعْدَهُ ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ﴾ إِلَىٰ آخِرِهَا، وَيَقُولُ: أَنَا أَشْهَدُ بِمَا شَهِدَ اللَّهُ بِهِ لِنَفْسِهِ وَشَهِدَتْ بِهِ مَلَائِكَتُهُ وَأُولُو الْعِلْمِ مِنْ خَلْقِهِ.
thumma yaqraʾu: naʿūdhu bi-Allāhi min sakhaṭihi, wabaʿdahu “shahida Allāhu ʾannahu lā ʾilāha ʾillā huwa” ʾilā ʾākhirihā, wayaqūlu: ʾanā ʾashhadu bimā shahida Allāhu bihi linafsihi washahidat bihi malāʾikatuhu wa-ʾulū al-ʿilmi min khalqihi.
Then he recites, “We seek refuge in God from His displeasure,” followed by the verse beginning “God bears witness that there is no god but He” (3:18) to its end. He says, “I bear witness to what God has testified about Himself, and to what His angels and those endowed with knowledge among His creation have testified.”
وَأَسْتَوْدِعُ اللَّهَ الْعَظِيمَ هَٰذِهِ الشَّهَادَةَ وَهِيَ لِي عِنْدَ اللَّهِ وَدِيعَةٌ حَتَّىٰ يُؤَدِّيَهَا، وَأَسْأَلُهُ حِفْظَهَا حَتَّىٰ يَتَوَفَّانِيَ اللَّهُ عَلَيْهَا.
wa-ʾastawdiʿu Allāha al-ʿaẓīma hādhihi al-shahādata wahiya lī ʿinda Allāhi wadīʿatun ḥattā yuʾaddiyahā, wa-ʾasʾaluhu ḥifẓahā ḥattā yatawaffāniya Allāhu ʿalayhā.
“I entrust this testimony to God the Magnificent. It is a deposit held for me with God until He returns it, and I ask Him to preserve it until God takes me in death holding to it.”
اللَّهُمَّ احْطُطْ بِهَا عَنِّي وِزْرًا، وَاجْعَلْ لِي بِهَا عِنْدَكَ ذُخْرًا، وَاحْفَظْنِي بِهَا وَاحْفَظْهَا عَلَيَّ، وَتَوَفَّنِي عَلَيْهَا حَتَّىٰ أَلْقَاكَ بِهَا غَيْرَ مُبَدِّلٍ تَبْدِيلًا.
Allāhumma uḥṭuṭ bihā ʿannī wizran, wa-jʿal lī bihā ʿindaka dhukhran, wa-ḥfaẓnī bihā wa-ḥfaẓhā ʿalayya, watawaffanī ʿalayhā ḥattā ʾalqāka bihā ghayra mubaddilin tabdīlan.
“O God, lift from me a burden of sin through it. Make it a treasure for me with You. Guard me through it and preserve it for me. Take me in death holding to it, until I meet You with it, without having changed it in any way.”
وَأَفْضَلُ مَا عَمِلَ الْعَبْدُ فِي وِرْدٍ مِنْ أَوْرَادِ اللَّيْلِ وَالنَّهَارِ بَعْدَ الْقِيَامِ بِفَرْضٍ يَلْزَمُهُ أَوْ قَضَاءِ حَاجَةٍ لِأَخِيهِ الْمُؤْمِنِ يُعِينُهُ الصَّلَاةُ بِتَدَبُّرِ الْخِطَابِ وَمُشَاهَدَةِ الْمُخَاطَبِ، فَإِنَّ ذَٰلِكَ يَجْمَعُ الْعِبَادَةَ كُلَّهَا.
wa-ʾafḍalu mā ʿamila al-ʿabdu fī wirdin min ʾawrādi al-layli wa-al-nahāri baʿda al-qiyāmi bifarḍin yalzamuhu ʾaw qaḍāʾi ḥājatin li-ʾakhīhi al-muʾmini yuʿīnuhu al-ṣalātu bitadabburi al-khiṭābi wamushāhadati al-mukhāṭabi, fa-ʾinna dhālika yajmaʿu al-ʿibādata kullahā.
The best thing the servant does in a devotion of night or day, after fulfilling an obligation binding upon him or meeting a believing brother’s need to help him, is prayer with reflection on the address and witnessing of the One addressed. This brings together all worship.
ثُمَّ بَعْدَ ذَٰلِكَ التِّلَاوَةُ بِتَيَقُّظِ عَقْلٍ وَفَرَاغِ هَمٍّ، ثُمَّ أَيُّ عَمَلٍ فُتِحَ لَهُ فِيهِ مِنْ فِكْرٍ أَوْ ذِكْرٍ بِرِقَّةِ قَلْبٍ وَخُشُوعِ جَوَارِحَ وَمُشَاهَدَةِ غَيْبٍ، فَإِنَّ ذَٰلِكَ أَفْضَلُ أَعْمَالِهِ فِي وَقْتِهِ.
thumma baʿda dhālika al-tilāwatu bitayaqquẓi ʿaqlin wafarāghi hammin, thumma ʾayyu ʿamalin futiḥa lahu fīhi min fikrin ʾaw dhikrin biriqqati qalbin wakhushūʿi jawāriḥa wamushāhadati ghaybin, fa-ʾinna dhālika ʾafḍalu ʾaʿmālihi fī waqtihi.
Next comes recitation with an alert mind and freedom from distracting concern. Then comes whatever activity is opened to him: reflection or remembrance with a tender heart, humble limbs, and witnessing of the unseen. That is his best work at that time.
الْفَصْلُ التَّاسِعُ فِيهِ ذِكْرُ وَقْتِ الْفَجْرِ وَحُكْمُ رَكْعَتَيْهِ الْأَدَاءِ وَالْقَضَاءِ وَحُكْمُ الْوِتْرِ وَوَقْتُ الْقَضَاءِ لَهُ وَالْأَدَاءِ
al-faṣlu al-tāsiʿu fīhi dhikru waqti al-fajri waḥukmu rakʿatayhi al-ʾadāʾi wa-al-qaḍāʾi waḥukmu al-witri wawaqtu al-qaḍāʾi lahu wa-al-ʾadāʾi
Chapter 9: The Time of Dawn; the Rulings on Performing Its Two Prayer Cycles on Time and Making Them Up; and the Rulings and Times for Performing Witr and Making It Up
وَفِي الشَّهْرِ لَيْلَتَانِ يُعْتَبَرُ بِهِمَا وَقْتُ الْفَجْرِ: إِحْدَاهُمَا يَطْلُعُ الْقَمَرُ فِيهَا عِنْدَ طُلُوعِ الْفَجْرِ الْأَوَّلِ، وَهِيَ لَيْلَةُ سِتٍّ وَعِشْرِينَ؛ وَالْأُخْرَىٰ يَغِيبُ الْقَمَرُ فِيهَا عِنْدَ طُلُوعِ الْفَجْرِ، وَهِيَ لَيْلَةُ اثْنَتَيْ عَشْرَةَ مِنَ الشَّهْرِ.
wafī al-shahri laylatāni yuʿtabaru bihimā waqtu al-fajri: ʾiḥdāhumā yaṭluʿu al-qamaru fīhā ʿinda ṭulūʿi al-fajri al-ʾawwali, wahiya laylatu sittin waʿishrīna; wa-al-ʾukhrā yaghību al-qamaru fīhā ʿinda ṭulūʿi al-fajri, wahiya laylatu ithnatay ʿashrata mina al-shahri.
There are two nights in the month by which the time of dawn may be gauged. On one, the moon rises when the first dawn appears: this is the twenty-sixth night. On the other, the moon sets when dawn appears: this is the twelfth night of the month.
وَمِنْ طُلُوعِ الْفَجْرِ إِلَىٰ طُلُوعِ الشَّمْسِ مِقْدَارُ ثُلُثَيْ سُبْعِ تِلْكَ اللَّيْلَةِ، وَهَٰذَا يَكُونُ فِي الصَّيْفِ؛ وَيَكُونُ فِي الشِّتَاءِ أَقَلَّ مِنْ ذَٰلِكَ، لِأَنَّهُ يَكُونُ نِصْفَ سُدُسِ تِلْكَ اللَّيْلَةِ.
wamin ṭulūʿi al-fajri ʾilā ṭulūʿi al-shamsi miqdāru thuluthayi subʿi tilka al-laylati, wahādhā yakūnu fī al-ṣayfi; wayakūnu fī al-shitāʾi ʾaqalla min dhālika, li-ʾannahu yakūnu niṣfa sudusi tilka al-laylati.
The interval from dawn to sunrise is two-thirds of one-seventh of that night. This is in summer; in winter it is less, being half of one-sixth of that night.
وَهَٰذَا الْوِرْدُ الْأَوَّلُ مِنَ النَّهَارِ، وَوَقْتُ الْأَدَاءِ لِلْوِتْرِ مِنْ بَعْدِ صَلَاةِ الْعِشَاءِ الْآخِرَةِ إِلَىٰ طُلُوعِ الْفَجْرِ الثَّانِي.
wahādhā al-wirdu al-ʾawwalu mina al-nahāri, wawaqtu al-ʾadāʾi li-al-witri min baʿdi ṣalāti al-ʿishāʾi al-ʾākhirati ʾilā ṭulūʿi al-fajri al-thānī.
This is the first daytime devotion. The time for performing witr extends from after the later evening prayer until the appearance of the second dawn.
فَإِذَا طَلَعَ الْفَجْرُ الثَّانِي فَقَدْ ذَهَبَ وَقْتُ الْأَدَاءِ، وَهُوَ وَقْتُ الْقَضَاءِ لِلْوِتْرِ؛ فَلْيُصَلِّ الْوِتْرَ حِينَئِذٍ مَنْ لَمْ يَكُنْ أَدَّاهُ إِلَىٰ قَبْلِ صَلَاةِ الصُّبْحِ.
fa-ʾidhā ṭalaʿa al-fajru al-thānī faqad dhahaba waqtu al-ʾadāʾi, wahuwa waqtu al-qaḍāʾi li-al-witri; fal-yuṣalli al-witra ḥīnaʾidhin man lam yakun ʾaddāhu ʾilā qabli ṣalāti al-ṣubḥi.
When the second dawn appears, the time for performing witr has passed, and its make-up time begins. Anyone who has not performed it should then pray witr, up until the dawn prayer.
فَإِذَا صَلَّى الصُّبْحَ ذَهَبَ وَقْتُ قَضَاءِ الْوِتْرِ أَيْضًا.
fa-ʾidhā ṣallā al-ṣubḥa dhahaba waqtu qaḍāʾi al-witri ʾayḍan.
Once he has prayed the dawn prayer, the time for making up witr has also passed.
وَوَقْتُ الْأَدَاءِ لِرَكْعَتَيِ الْفَجْرِ إِذَا طَلَعَ الْفَجْرُ الثَّانِي، فَالْمُسْتَحَبُّ لَهُ أَنْ يُصَلِّيَهُمَا فِي مَنْزِلِهِ وَقَبْلَ صَلَاةِ الْغَدَاةِ، وَالسُّنَّةُ أَنْ يُخَفِّفَهُمَا.
wawaqtu al-ʾadāʾi lirakʿatayi al-fajri ʾidhā ṭalaʿa al-fajru al-thānī, fa-al-mustʾaḥabbu lahu ʾan yuṣalliyahumā fī manzilihi waqabla ṣalāti al-ghadāti, wa-al-sunnatu ʾan yukhaffifahumā.
The time for performing the two dawn cycles begins when the second dawn appears. It is recommended that he pray them at home before the morning prayer, and the Sunna is to make them brief.
فَإِذَا صَلَّى الصُّبْحَ وَلَمْ يَكُنْ صَلَّاهُمَا فَقَدْ ذَهَبَ وَقْتُ الْأَدَاءِ وَبَقِيَ لَهُ وَقْتُ الْقَضَاءِ؛ فَلْيُمْهِلْ حَتَّىٰ تَطْلُعَ الشَّمْسُ وَتَحِلَّ الصَّلَاةُ، فَلْيُقَدِّمْهَا عَلَىٰ سُبْحَةِ الضُّحَىٰ.
fa-ʾidhā ṣallā al-ṣubḥa walam yakun ṣallāhumā faqad dhahaba waqtu al-ʾadāʾi wabaqiya lahu waqtu al-qaḍāʾi; fal-yumhil ḥattā taṭluʿa al-shamsu wataḥilla al-ṣalātu, fal-yuqaddimhā ʿalā subḥati al-ḍuḥā.
If he prays the dawn prayer without having prayed these two cycles, their time for performance has passed, but their make-up time remains. He should wait until the sun rises and prayer becomes permissible, then pray them before the voluntary forenoon prayer.
وَهَٰذَا وَقْتُ الْقَضَاءِ لِرَكْعَتَيِ الْفَجْرِ إِلَىٰ صَلَاةِ الظُّهْرِ؛ فَإِذَا صَلَّى الظُّهْرَ وَلَمْ يَكُنْ صَلَّاهُمَا فَقَدْ ذَهَبَ وَقْتُ قَضَائِهِمَا أَيْضًا.
wahādhā waqtu al-qaḍāʾi lirakʿatayi al-fajri ʾilā ṣalāti al-ẓuhri; fa-ʾidhā ṣallā al-ẓuhra walam yakun ṣallāhumā faqad dhahaba waqtu qaḍāʾihimā ʾayḍan.
This make-up time for the two dawn cycles lasts until the noon prayer. If he prays the noon prayer without having prayed them, their make-up time has also passed.
وَمَنْ فَاتَهُ وِرْدٌ مِنَ الْأَوْرَادِ فَاسْتُحِبَّ لَهُ فِعْلُ مِثْلِهِ فِي وَقْتِهِ أَوْ قَبْلَهُ إِذَا ذَكَرَهُ، لَا عَلَىٰ وَجْهِ الْقَضَاءِ، فَإِنَّهُ لَا يُقْضَىٰ إِلَّا الْفَرَائِضُ، وَلَٰكِنْ عَلَىٰ وَجْهِ التَّدَارُكِ وَرِيَاضَةِ النَّفْسِ بِذَٰلِكَ.
waman fātahu wirdun mina al-ʾawrādi fa-stuḥibba lahu fiʿlu mithlihi fī waqtihi ʾaw qablahu ʾidhā dhakarahu, lā ʿalā wajhi al-qaḍāʾi, fa-ʾinnahu lā yuqḍā ʾillā al-farāʾiḍu, walākin ʿalā wajhi al-tadāruki wariyāḍati al-nafsi bʾidhālika.
Whoever misses one of the devotions is encouraged to perform its equivalent at its usual time, or earlier if he remembers it. He does so as a means of recovering what he missed and training the soul, rather than as a make-up prayer, since only obligatory prayers are made up.
لِيَأْخُذَ بِالْعَزَائِمِ كَيْلَا يَعْتَادَ التَّرَاخِيَ وَالتَّرَخُّصَ، وَلِأَجْلِ الْخَبَرِ الْمَأْثُورِ: أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَجَلَّ أَدْوَمُهَا وَإِنْ قَلَّ. كَيْفَ؟
liyaʾkhudha bi-al-ʿazāʾimi kaylā yaʿtāda al-tarākhiya wa-al-tarakhkhuṣa, wali-ʾajli al-khabari al-maʾthūri: ʾaḥabbu al-ʾaʿmāli ʾilā Allāhi ʿazza wajalla ʾadwamuhā wa-ʾin qalla. kayfa?
This is so that he follows the stricter demands of practice and does not grow accustomed to slackness and concessions. It is also because of the transmitted saying, “The deeds most beloved to God, mighty and majestic, are the most constant, even if few.” How could it be otherwise?
وَفِي حَدِيثِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا الْوَعِيدُ عَلَىٰ تَرْكِ الْعَادَةِ فِي الْعِبَادَةِ؛ رَوَتْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ عَبَدَ اللَّهَ تَعَالَىٰ عِبَادَةً ثُمَّ تَرَكَهَا مَلَالَةً مَقَتَهُ اللَّهُ تَعَالَىٰ.
wafī ḥadīthi ʿĀʾishata raḍiya Allāhu ʿanhā al-waʿīdu ʿalā tarki al-ʿādati fī al-ʿibādati; rawat ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: man ʿabada Allāha taʿālā ʿibādatan thumma tarakahā malālatan maqatahu Allāhu taʿālā.
In the report of ʿĀʾisha, may God be pleased with her, there is a warning against abandoning a customary practice of worship. She related from the Prophet, God bless him and grant him peace: “Whoever worships God Most High with an act of worship, then abandons it out of weariness, is detested by God Most High.”
وَقَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا غَلَبَهُ النَّوْمُ أَوْ عَاقَهُ مَرَضٌ فَلَمْ يَقُمْ فِي تِلْكَ اللَّيْلَةِ صَلَّىٰ مِنَ النَّهَارِ اثْنَتَيْ عَشْرَةَ رَكْعَةً.
waqālat: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʾidhā ghalabahu al-nawmu ʾaw ʿāqahu maraḍun falam yaqum fī tilka al-laylati ṣallā mina al-nahāri ithnatay ʿashrata rakʿatan.
She also said: “When sleep overcame the Messenger of God, God bless him and grant him peace, or illness kept him from rising in prayer that night, he would pray twelve cycles during the day.”
وَمَنْ دَخَلَ الْمَسْجِدَ لِصَلَاةِ الصُّبْحِ وَلَمْ يَكُنْ صَلَّىٰ رَكْعَتَيِ الْفَجْرِ فِي مَنْزِلِهِ صَلَّاهُمَا، وَأَجْزَأَتَا عَنْهُ تَحِيَّةَ الْمَسْجِدِ.
waman dakhala al-masjida liṣalāti al-ṣubḥi walam yakun ṣallā rakʿatayi al-fajri fī manzilihi ṣallāhumā, wa-ʾajzaʾatā ʿanhu taḥiyyata al-masjidi.
Whoever enters the mosque for the dawn prayer without having prayed the two dawn cycles at home should pray them there; they also suffice for his greeting of the mosque.
وَمَنْ كَانَ قَدْ صَلَّاهُمَا فِي بَيْتِهِ نَظَرَ: فَإِنْ كَانَ دُخُولُهُ الْمَسْجِدَ بِغَلَسٍ عِنْدَ طُلُوعِ الْفَجْرِ وَاشْتِبَاكِ النُّجُومِ صَلَّىٰ رَكْعَتَيْنِ تَحِيَّةَ الْمَسْجِدِ.
waman kāna qad ṣallāhumā fī baytihi naẓara: fa-ʾin kāna dukhūluhu al-masjida bighalasin ʿinda ṭulūʿi al-fajri wa-ishtibāki al-nujūmi ṣallā rakʿatayni taḥiyyata al-masjidi.
If he has already prayed them at home, he should consider the circumstances. If he enters the mosque in the darkness at dawn, while the stars are still thickly visible, he prays two cycles to greet the mosque.
وَإِنْ كَانَ دُخُولُهُ عِنْدَ انْمِحَاقِ النُّجُومِ وَمُسْفِرًا عِنْدَ الْإِقَامَةِ قَعَدَ وَلَمْ يُصَلِّ رَكْعَتَيْنِ، لِئَلَّا يَكُونَ جَامِعًا بَيْنَ صَلَاةِ الصُّبْحِ وَبَيْنَ صَلَاةٍ قَبْلَهَا.
wa-ʾin kāna dukhūluhu ʿinda inmiḥāqi al-nujūmi wamusfiran ʿinda al-ʾiqāmati qaʿada walam yuṣalli rakʿatayni, li-ʾallā yakūna jāmiʿan bayna ṣalāti al-ṣubḥi wabayna ṣalātin qablahā.
If he enters as the stars fade, in the growing light at the call to commence the prayer, he sits without praying two cycles, so as not to combine the dawn prayer with a prayer immediately before it.
وَلَا يُصَلِّي بَعْدَ طُلُوعِ الْفَجْرِ الثَّانِي شَيْئًا إِلَّا رَكْعَتَيِ الْفَجْرِ فَقَطْ.
walā yuṣallī baʿda ṭulūʿi al-fajri al-thānī shayʾan ʾillā rakʿatayi al-fajri faqaṭ.
After the second dawn appears, he prays nothing except the two dawn cycles.
وَمَنْ دَخَلَ الْمَسْجِدَ وَلَمْ يَكُنْ صَلَّىٰ رَكْعَتَيِ الْفَجْرِ، فَإِنْ كَانَ قَبْلَ الْإِقَامَةِ صَلَّاهُمَا؛ وَإِنْ دَخَلَ وَقْتَ الْإِقَامَةِ وَقَدِ افْتَتَحَ الْإِمَامُ الصَّلَاةَ فَلَا يُصَلِّهِمَا، وَلْيَدْخُلْ فِي الصَّلَاةِ الْمَكْتُوبَةِ فَإِنَّهُ أَفْضَلُ وَالنَّهْيُ فِيهِ.
waman dakhala al-masjida walam yakun ṣallā rakʿatayi al-fajri, fa-ʾin kāna qabla al-ʾiqāmati ṣallāhumā; wa-ʾin dakhala waqta al-ʾiqāmati waqadi ftataḥa al-imāmu al-ṣalāta falā yuṣallihimā, walyadkhul fī al-ṣalāti al-maktūbati fa-ʾinnahu ʾafḍalu wa-al-nahyu fīhi.
Whoever enters the mosque without having prayed the two dawn cycles should pray them if it is before the call to commence. If he enters at that call, when the imam has already begun the prayer, he should not pray them. He should join the obligatory prayer, for that is better, and a prohibition applies here.
رَوَيْنَا عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا صَلَاةَ إِلَّا الْمَكْتُوبَةُ.
rawaynā ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: ʾidhā ʾuqīmati al-ṣalātu falā ṣalāta ʾillā al-maktūbatu.
We have related from the Messenger of God, God bless him and grant him peace: “When the prayer has been called to commence, there is no prayer except the obligatory one.”
وَلْيَقُلْ مَنْ قَعَدَ فِي الْمَسْجِدِ مِنْ غَيْرِ صَلَاةِ رَكْعَتَيْنِ تَحِيَّةَ الْمَسْجِدِ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ.
walyaqul man qaʿada fī al-masjidi min ghayri ṣalāti rakʿatayni taḥiyyati al-masjidi: subḥāna Allāhi, wa-al-ḥamdu lillāhi, walā ʾilāha ʾillā Allāhu, wa-Allāhu ʾakbaru.
Whoever sits in the mosque without praying the two cycles of greeting should say: “Glory be to God; praise belongs to God; there is no god but God; and God is greatest.”
هَٰذِهِ الْأَرْبَعُ كَلِمَاتٍ يَقُولُهَا أَرْبَعَ مَرَّاتٍ، فَإِنَّهَا عِدْلُ رَكْعَتَيْنِ فِي الْفَضْلِ؛ وَكَذَٰلِكَ مَنْ دَخَلَهُ وَكَانَ عَلَىٰ غَيْرِ وُضُوءٍ، أَوْ مَرَّ فِي الْمَسْجِدِ عَابِرَ طَرِيقٍ.
hādhihi al-ʾarbaʿu kalimātin yaqūluhā ʾarbaʿa marrātin, fa-ʾinnahā ʿidlu rakʿatayni fī al-faḍli; wakadhālika man dakhalahu wakāna ʿalā ghayri wuḍūʾin, ʾaw marra fī al-masjidi ʿābira ṭarīqin.
He says these four phrases four times, for in merit they equal two prayer cycles. The same applies to someone who enters without ablution or passes through the mosque on his way elsewhere.
وَمَنْ دَخَلَ مَسْجِدًا فَلَا يَقْعُدْ حَتَّىٰ يُصَلِّيَ رَكْعَتَيْنِ، وَأَكْرَهُ لَهُ دُخُولَ الْمَسْجِدِ وَالْقُعُودَ فِيهِ عَلَىٰ غَيْرِ وُضُوءٍ.
waman dakhala masjidan falā yaqʿud ḥattā yuṣalliya rakʿatayni, wa-ʾakrahu lahu dukhūla al-masjidi wa-al-quʿūda fīhi ʿalā ghayri wuḍūʾin.
Whoever enters a mosque should not sit down until he has prayed two cycles. I disapprove of his entering the mosque and sitting there without ablution.
الْفَصْلُ الْعَاشِرُ: كِتَابُ مَعْرِفَةِ الزَّوَالِ، وَزِيَادَةِ الظِّلِّ وَنُقْصَانِهِ بِالْأَقْدَامِ، وَاخْتِلَافِ ذَٰلِكَ فِي الصَّيْفِ وَالشِّتَاءِ.
al-faṣlu al-ʿāshiru: kitābu maʿrifati al-zawāli, waziyādati al-ẓilli wanuqṣānihi bi-al-ʾaqdāmi, wa-ikhtilāfi dhālika fī al-ṣayfi wa-al-shitāʾi.
Chapter 10: Knowing the Sun’s Meridian Passage, the Increase and Decrease of Shadow Measured in Feet, and How This Differs in Summer and Winter
قَالَ اللَّهُ جَلَّتْ قُدْرَتُهُ: ﴿أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا﴾ [الْفُرْقَانِ: ٤٥].
qāla Allāhu jallat qudratuhu: “ʾalam tara ʾilā rabbika kayfa madda al-ẓilla walaw shāʾa lajaʿalahu sākinan thumma jaʿalnā al-shamsa ʿalayhi dalīlan” (al-furqāni: 45).
God, exalted is His power, says: “Have you not considered your Lord, how He stretches out the shadow? Had He willed, He could have made it still. Then We made the sun a guide to it” (al-Furqān 25:45).
وَقَالَ تَعَالَىٰ: ﴿وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ﴾ [الْإِسْرَاءِ: ١٢]، الْآيَةَ إِلَىٰ قَوْلِهِ: ﴿عَدَدَ السِّنِينَ وَالْحِسَابَ﴾.
waqāla taʿālā: “wajaʿalnā al-layla wa-al-nahāra ʾāyatayni” (al-ʾisrāʾi: 12), al-ʾāyata ʾilā qawlihi: “ʿadada al-sinīna wa-al-ḥisāba”.
He Most High also says: “We made the night and the day two signs” (al-Isrāʾ 17:12), the verse continuing through His words, “the number of years and the reckoning.”
وَقَالَ سُبْحَانَهُ: ﴿الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ﴾ [الرَّحْمَٰنِ: ٥].
waqāla subḥānahu: “al-shamsu wa-al-qamaru biḥusbānin” (al-raḥmāni: 5).
And He, glorified is He, says: “The sun and the moon follow a reckoning” (al-Raḥmān 55:5).
وَفِي حَدِيثِ أَبِي الدَّرْدَاءِ وَكَعْبِ الْأَحْبَارِ فِي صِفَةِ هَٰذِهِ الْأُمَّةِ: يُرَاعُونَ الظِّلَالَ لِإِقَامَةِ الصَّلَاةِ. وَأَحَبُّ عِبَادِ اللَّهِ إِلَى اللَّهِ عَزَّ وَجَلَّ الَّذِينَ يُرَاعُونَ الشَّمْسَ وَالْقَمَرَ وَالْأَظِلَّةَ لِذِكْرِ اللَّهِ عَزَّ وَجَلَّ.
wafī ḥadīthi ʾabī al-dardāʾi wakaʿbi al-ʾaḥbāri fī ṣifati hādhihi al-ʾummati: yurāʿūna al-ẓilāla liʾiqāmati al-ṣalāti. waʾaḥabbu ʿibādi Allāhi ʾilā Allāhi ʿazza wajalla al-ladhīna yurāʿūna al-shamsa wa-al-qamara wa-al-ʾaẓillata lidhikri Allāhi ʿazza wajalla.
In the report of Abū al-Dardāʾ and Kaʿb al-Aḥbār describing this community: “They watch the shadows in order to establish prayer.” The servants most beloved to God, mighty and majestic, are those who watch the sun, the moon, and the shadows for the remembrance of God, mighty and majestic.
وَقَالَ بَعْضُ الْعُلَمَاءِ بِالْحِسَابِ وَالْأَثَرِ مِنْ أَهْلِ الْحَدِيثِ: إِنَّ اللَّيْلَ وَالنَّهَارَ أَرْبَعٌ وَعِشْرُونَ سَاعَةً، وَإِنَّ السَّاعَةَ ثَلَاثُونَ شَعِيرَةً؛ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ فِي كُلِّ يَوْمٍ شَعِيرَةً حَتَّىٰ تَسْتَكْمِلَ السَّاعَةَ فِي الشَّهْرِ.
waqāla baʿḍu al-ʿulamāʾi bi-al-ḥisābi wa-al-ʾathari min ʾahli al-ḥadīthi: ʾinna al-layla wa-al-nahāra ʾarbaʿun waʿishrūna sāʿatan, waʾinna al-sāʿata thalāthūna shaʿīratan; yaʾkhudhu kullu wāḥidin minhumā min ṣāḥibihi fī kulli yawmin shaʿīratan ḥattā tastakmila al-sāʿata fī al-shahri.
One of the scholars of calculation and transmitted tradition among the people of hadith said: “Night and day comprise twenty-four hours, and an hour contains thirty barleycorns. Each takes a barleycorn from the other every day, until a full hour has accumulated over a month.”
وَبَيْنَ أَوَّلِ الشَّهْرِ وَآخِرِهِ ثَلَاثُونَ دَرَجَةً؛ الشَّمْسُ كُلَّ يَوْمٍ فِي دَرَجَةٍ.
wabayna ʾawwali al-shahri waʾākhirihi thalāthūna darajatan; al-shamsu kulla yawmin fī darajatin.
Between the beginning and end of the month lie thirty degrees, with the sun occupying one degree each day.
قَالَ: وَتَفْسِيرُ ذَٰلِكَ أَنَّهُ إِذَا مَضَىٰ مِنْ أَيْلُولَ سَبْعَةَ عَشَرَ يَوْمًا اسْتَوَى اللَّيْلُ وَالنَّهَارُ، ثُمَّ يَأْخُذُ اللَّيْلُ مِنَ النَّهَارِ مِنْ ذَٰلِكَ الْيَوْمِ فِي كُلِّ يَوْمٍ شَعِيرَةً، حَتَّىٰ يَسْتَكْمِلَ ثَلَاثِينَ يَوْمًا فَيَزِيدَ سَاعَةً.
qāla: watafsīru dhālika ʾannahu ʾidhā maḍā min ʾaylūla sabʿata ʿashara yawman istawā al-laylu wa-al-nahāru, thumma yaʾkhudhu al-laylu mina al-nahāri min dhālika al-yawmi fī kulli yawmin shaʿīratan, ḥattā yastakmila thalāthīna yawman fayazīda sāʿatan.
He said: “This means that when seventeen days of Aylūl have passed, night and day are equal. From that day onward, night takes a barleycorn from day each day, until thirty days have elapsed and it has gained an hour.”
حَتَّىٰ يَصِيرَ سَبْعَةَ عَشَرَ يَوْمًا مِنْ كَانُونَ الْأَوَّلِ، فَيَنْتَهِيَ طُولُ اللَّيْلِ وَقِصَرُ النَّهَارِ. وَكَانَتْ تِلْكَ اللَّيْلَةُ أَطْوَلَ لَيْلَةٍ فِي السَّنَةِ، وَهِيَ خَمْسَ عَشْرَةَ سَاعَةً، وَكَانَ ذَٰلِكَ الْيَوْمُ أَقْصَرَ يَوْمٍ فِي السَّنَةِ، وَهُوَ تِسْعُ سَاعَاتٍ.
ḥattā yaṣīra sabʿata ʿashara yawman min kānūna al-ʾawwali, fayantahiya ṭūlu al-layli waqiṣaru al-nahāri. wakānat tilka al-laylatu ʾaṭwala laylatin fī al-sanati, wahiya khamsa ʿashrata sāʿatan, wakāna dhālika al-yawmu ʾaqṣara yawmin fī al-sanati, wahuwa tisʿu sāʿātin.
This continues until the seventeenth of Kānūn al-Awwal, when the night reaches its greatest length and the day its shortest. That night is fifteen hours, the longest of the year, while the day is nine hours, the shortest of the year.
ثُمَّ يَأْخُذُ النَّهَارُ مِنَ اللَّيْلِ كُلَّ يَوْمٍ شَعِيرَةً، حَتَّىٰ إِذَا مَضَىٰ سَبْعَ عَشْرَةَ لَيْلَةً مِنْ آذَارَ اسْتَوَى اللَّيْلُ وَالنَّهَارُ، وَكَانَ كُلُّ وَاحِدٍ مِنْهُمَا اثْنَتَيْ عَشْرَةَ سَاعَةً.
thumma yaʾkhudhu al-nahāru mina al-layli kulla yawmin shaʿīratan, ḥattā ʾidhā maḍā sabʿa ʿashrata laylatan min ʾādhāra istawā al-laylu wa-al-nahāru, wakāna kullu wāḥidin minhumā ithnatay ʿashrata sāʿatan.
Day then takes one barleycorn from night each day until seventeen nights of Ādhār have passed, when night and day become equal at twelve hours each.
ثُمَّ يَأْخُذُ النَّهَارُ مِنَ اللَّيْلِ كُلَّ يَوْمٍ شَعِيرَةً، حَتَّىٰ إِذَا مَضَىٰ سَبْعَةَ عَشَرَ يَوْمًا مِنْ حَزِيرَانَ كَانَ نِهَايَةَ طُولِ النَّهَارِ وَقِصَرِ اللَّيْلِ؛ فَيَكُونُ النَّهَارُ يَوْمَئِذٍ خَمْسَ عَشْرَةَ سَاعَةً، وَاللَّيْلُ تِسْعَ سَاعَاتٍ.
thumma yaʾkhudhu al-nahāru mina al-layli kulla yawmin shaʿīratan, ḥattā ʾidhā maḍā sabʿata ʿashara yawman min ḥazīrāna kāna nihāyata ṭūli al-nahāri waqiṣari al-layli; fayakūnu al-nahāru yawmaʾidhin khamsa ʿashrata sāʿatan, wa-al-laylu tisʿa sāʿātin.
Day continues taking one barleycorn from night each day until the seventeenth of Ḥazīrān, the limit of the day’s length and the night’s shortness. Day is then fifteen hours and night nine.
ثُمَّ يَنْقُصُ مِنَ النَّهَارِ كُلَّ يَوْمٍ شَعِيرَةٌ، حَتَّىٰ إِذَا مَضَىٰ سَبْعَ عَشْرَةَ لَيْلَةً مِنْ أَيْلُولَ اسْتَوَى اللَّيْلُ وَالنَّهَارُ، ثُمَّ يَعُودُ الْحِسَابُ عَلَىٰ ذَٰلِكَ.
thumma yanquṣu mina al-nahāri kulla yawmin shaʿīratun, ḥattā ʾidhā maḍā sabʿa ʿashrata laylatan min ʾaylūla istawā al-laylu wa-al-nahāru, thumma yaʿūdu al-ḥisābu ʿalā dhālika.
Thereafter day loses one barleycorn each day until seventeen nights of Aylūl have passed and night and day are again equal. The calculation then repeats in the same manner.
قَالَ: فَمَوَاقِيتُ الصَّلَاةِ مِنْ ذَٰلِكَ أَنَّ الشَّمْسَ إِذَا وَقَفَتْ فَهُوَ قَبْلَ الزَّوَالِ، فَإِذَا زَالَتْ بِأَقَلِّ الْقَلِيلِ فَذَٰلِكَ أَوَّلُ وَقْتِ الظُّهْرِ.
qāla: famawāqītu al-ṣalāti min dhālika ʾanna al-shamsa ʾidhā waqafat fahuwa qabla al-zawāli, faʾidhā zālat biʾaqalli al-qalīli fadhālika ʾawwalu waqti al-ẓuhri.
He said: “The prayer times are determined from this as follows. When the sun stands still, it is before the meridian passage. As soon as it moves past the meridian by the slightest amount, the time of the noon prayer begins.”
فَإِذَا زَادَتْ عَلَىٰ سَبْعَةِ أَقْدَامٍ بَعْدَ الزَّوَالِ فَذَٰلِكَ أَوَّلُ وَقْتِ الْعَصْرِ، وَهُوَ آخِرُ وَقْتِ الظُّهْرِ.
faʾidhā zādat ʿalā sabʿati ʾaqdāmin baʿda al-zawāli fadhālika ʾawwalu waqti al-ʿaṣri, wahuwa ʾākhiru waqti al-ẓuhri.
When the shadow increases beyond seven feet after the meridian passage, the afternoon prayer time begins and the noon prayer time ends.
قَالَ: وَالَّذِي جَاءَ فِي الْحَدِيثِ أَنَّ الشَّمْسَ إِذَا زَالَتْ بِمِقْدَارِ شِرَاكٍ فَذَٰلِكَ وَقْتُ الظُّهْرِ، إِلَىٰ أَنْ يَصِيرَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ؛ فَذَٰلِكَ آخِرُ وَقْتِ الظُّهْرِ وَأَوَّلُ وَقْتِ الْعَصْرِ.
qāla: wa-al-ladhī jāʾa fī al-ḥadīthi ʾanna al-shamsa ʾidhā zālat bimiqdāri shirākin fadhālika waqtu al-ẓuhri, ʾilā ʾan yaṣīra ẓillu kulli shayʾin mithlahu; fadhālika ʾākhiru waqti al-ẓuhri waʾawwalu waqti al-ʿaṣri.
He said: “The report states that when the sun moves past the meridian by the width of a sandal strap, the time of the noon prayer begins. It lasts until the shadow of everything equals its own length. That is the end of the noon prayer time and the beginning of the afternoon prayer time.”
وَهَٰكَذَا صَلَّىٰ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَوَّلِ يَوْمٍ، ثُمَّ صَلَّىٰ مِنَ الْغَدِ الظُّهْرَ حِينَ صَارَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ، فَذَٰلِكَ آخِرُ وَقْتِ الظُّهْرِ وَأَوَّلُ وَقْتِ الْعَصْرِ.
wahākadhā ṣallā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī ʾawwali yawmin, thumma ṣallā mina al-ghadi al-ẓuhra ḥīna ṣāra ẓillu kulli shayʾin mithlahu, fadhālika ʾākhiru waqti al-ẓuhri waʾawwalu waqti al-ʿaṣri.
This is how the Messenger of God, God bless him and grant him peace, prayed on the first day. The following day he prayed the noon prayer when the shadow of everything equaled its own length. That is the end of the noon prayer time and the beginning of the afternoon prayer time.
ثُمَّ صَلَّى الْعَصْرَ حِينَ صَارَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ، وَقَالَ: مَا بَيْنَ هَٰذَيْنِ وَقْتٌ.
thumma ṣallā al-ʿaṣra ḥīna ṣāra ẓillu kulli shayʾin mithlayhi, waqāla: mā bayna hādhayni waqtun.
He then prayed the afternoon prayer when every object’s shadow had become twice its length, and said, “The time lies between these two limits.”
فَإِذَا أَرَدْتَ أَنْ تَقِيسَ الظِّلَّ حَتَّىٰ تَعْرِفَ ذَٰلِكَ، فَانْصِبْ عُودًا، أَوْ قُمْ قَائِمًا فِي مَوْضِعٍ مِنَ الْأَرْضِ مُسْتَوٍ، ثُمَّ اعْرِفْ مَوْضِعَ الظِّلِّ وَمُنْتَهَاهُ، فَخُطَّ عَلَىٰ مَوْضِعِ الظِّلِّ خَطًّا.
faʾidhā ʾaradta ʾan taqīsa al-ẓilla ḥattā taʿrifa dhālika, fa-inṣib ʿūdan, ʾaw qum qāʾiman fī mawḍiʿin mina al-ʾarḍi mustawin, thumma iʿrif mawḍiʿa al-ẓilli wamuntahāhu, fakhuṭṭa ʿalā mawḍiʿi al-ẓilli khaṭṭan.
If you wish to measure the shadow to determine this, set up a stick, or stand upright yourself, on level ground. Identify the position of the shadow and its endpoint, then draw a line along its position.
ثُمَّ انْظُرْ: أَيَنْقُصُ الظِّلُّ أَمْ يَزِيدُ؟ فَإِنْ كَانَ الظِّلُّ يَنْقُصُ فَإِنَّ الشَّمْسَ لَمْ تَزَلْ بَعْدُ، مَا دَامَ الظِّلُّ يَنْقُصُ.
thumma unẓur: ʾayanquṣu al-ẓillu ʾam yazīdu? faʾin kāna al-ẓillu yanquṣu faʾinna al-shamsa lam tazal baʿdu, mā dāma al-ẓillu yanquṣu.
Then look: is the shadow shrinking or growing? If the shadow is shrinking, the sun has not yet passed the meridian, as long as the shadow continues to shrink.
فَإِذَا قَامَ الظِّلُّ فَذَٰلِكَ نِصْفُ النَّهَارِ، وَلَا يَجُوزُ فِي هَٰذَا الْوَقْتِ الصَّلَاةُ.
faʾidhā qāma al-ẓillu fadhālika niṣfu al-nahāri, walā yajūzu fī hādhā al-waqti al-ṣalātu.
When the shadow becomes stationary, it is midday, and prayer is not permissible at that moment.
فَإِذَا زَادَ الظِّلُّ فَذَٰلِكَ زَوَالُ الشَّمْسِ، إِلَىٰ طُولِ ذَٰلِكَ الشَّيْءِ الَّذِي قِسْتَ بِهِ طُولَ الظِّلِّ؛ وَذَٰلِكَ آخِرُ وَقْتِ الظُّهْرِ.
faʾidhā zāda al-ẓillu fadhālika zawālu al-shamsi, ʾilā ṭūli dhālika al-shayʾi al-ladhī qista bihi ṭūla al-ẓilli; wadhālika ʾākhiru waqti al-ẓuhri.
When the shadow increases, the sun has passed the meridian. The time extends until it reaches the length of the object with which you measured the shadow. That is the end of the noon prayer time.
فَإِذَا زَادَ الظِّلُّ بَعْدَ ذَٰلِكَ قَدَمًا فَقَدْ دَخَلَ وَقْتُ الْعَصْرِ، حَتَّىٰ يَزِيدَ الظِّلُّ طُولَ ذَٰلِكَ الشَّيْءِ مَرَّةً أُخْرَىٰ؛ فَذَٰلِكَ وَقْتُ الْعَصْرِ الثَّانِي.
faʾidhā zāda al-ẓillu baʿda dhālika qadaman faqad dakhala waqtu al-ʿaṣri, ḥattā yazīda al-ẓillu ṭūla dhālika al-shayʾi marratan ʾukhrā; fadhālika waqtu al-ʿaṣri al-thānī.
Once the shadow grows another foot, the afternoon period has begun. It continues until the shadow gains the object’s length a second time; this is the second limit of the afternoon prayer.
فَإِذَا قُمْتَ قَائِمًا تُرِيدُ أَنْ تَقِيسَ الظِّلَّ بِطُولِكَ، فَإِنَّ طُولَكَ سَبْعَةُ أَقْدَامٍ بِقَدَمِكَ، سِوَىٰ قَدَمِكَ الَّتِي تَقُومُ عَلَيْهَا.
faʾidhā qumta qāʾiman turīdu ʾan taqīsa al-ẓilla biṭūlika, faʾinna ṭūlaka sabʿatu ʾaqdāmin biqadamika, siwā qadamika al-latī taqūmu ʿalayhā.
If you stand to measure the shadow by your own height, your height is taken as seven of your feet, excluding the foot on which you stand.
فَإِذَا قَامَ الظِّلُّ فَاسْتَقْبِلِ الشَّمْسَ بِوَجْهِكَ، ثُمَّ مُرْ إِنْسَانًا يُعَلِّمُ طَرَفَ ذَٰلِكَ بِعَلَامَةٍ، ثُمَّ قِسْ مِنْ عَقِبِكَ إِلَىٰ تِلْكَ الْعَلَامَةِ.
faʾidhā qāma al-ẓillu fa-istaqbili al-shamsa biwajhika, thumma mur ʾinsānan yuʿallimu ṭarafa dhālika biʿalāmatin, thumma qis min ʿaqibika ʾilā tilka al-ʿalāmati.
When the shadow stands still, face the sun, then ask someone to mark its endpoint. Measure from your heel to that mark.
فَإِنْ كَانَ بَيْنَهُمَا أَقَلُّ مِنْ سَبْعَةِ أَقْدَامٍ، سِوَىٰ مَا زَالَتْ عَلَيْهِ الشَّمْسُ مِنَ الظِّلِّ، فَإِنَّكَ فِي وَقْتِ الظُّهْرِ، وَلَمْ يَدْخُلْ وَقْتُ الْعَصْرِ.
faʾin kāna baynahumā ʾaqallu min sabʿati ʾaqdāmin, siwā mā zālat ʿalayhi al-shamsu mina al-ẓilli, faʾinnaka fī waqti al-ẓuhri, walam yadkhul waqtu al-ʿaṣri.
If the distance is less than seven feet, apart from the residual noon shadow, you remain within the noon period and the afternoon period has not begun.
حَتَّىٰ يَزِيدَ الظِّلُّ عَلَىٰ سَبْعَةِ أَقْدَامٍ، سِوَىٰ مَا تَزُولُ الشَّمْسُ عَلَيْهِ مِنَ الظِّلِّ؛ فَذَٰلِكَ وَقْتُ الْعَصْرِ.
ḥattā yazīda al-ẓillu ʿalā sabʿati ʾaqdāmin, siwā mā tazūlu al-shamsu ʿalayhi mina al-ẓilli; fadhālika waqtu al-ʿaṣri.
The afternoon prayer begins only when the shadow exceeds seven feet in addition to the residual shadow present at the meridian.
ثُمَّ إِنَّ الْأَقْدَامَ تَخْتَلِفُ فِي الشِّتَاءِ وَالصَّيْفِ، فَيَزِيدُ الظِّلُّ وَيَنْقُصُ فِي الْأَيَّامِ.
thumma ʾinna al-ʾaqdāma takhtalifu fī al-shitāʾi wa-al-ṣayfi, fayazīdu al-ẓillu wayanquṣu fī al-ʾayyāmi.
The number of feet varies between winter and summer as the daily shadow increases and decreases.
فَمَعْرِفَةُ ذَٰلِكَ أَنَّ اسْتِوَاءَ اللَّيْلِ وَالنَّهَارِ فِي سَبْعَةَ عَشَرَ يَوْمًا مِنْ آذَارَ؛ فَإِنَّ الشَّمْسَ تَزُولُ يَوْمَئِذٍ وَظِلُّ الْإِنْسَانِ ثَلَاثَةُ أَقْدَامٍ، وَكَذَٰلِكَ ظِلُّ كُلِّ شَيْءٍ تَنْصِبُهُ.
famaʿrifatu dhālika ʾanna istiwāʾa al-layli wa-al-nahāri fī sabʿata ʿashara yawman min ʾādhāra; faʾinna al-shamsa tazūlu yawmaʾidhin waẓillu al-ʾinsāni thalāthatu ʾaqdāmin, wakadhālika ẓillu kulli shayʾin tanṣibuhu.
This may be known from the equality of night and day on the seventeenth of Ādhār. On that day the sun crosses the meridian when a person’s shadow is three feet long, and the same applies to any upright object.
فَإِنَّ الشَّمْسَ تَزُولُ يَوْمَئِذٍ وَظِلُّ كُلِّ شَيْءٍ ثَلَاثَةُ أَسْبَاعِهِ. ثُمَّ يَنْقُصُ الظِّلُّ، وَكُلَّمَا مَضَتْ سِتَّةٌ وَثَلَاثُونَ يَوْمًا نَقَصَ الظِّلُّ قَدَمًا.
faʾinna al-shamsa tazūlu yawmaʾidhin waẓillu kulli shayʾin thalāthatu ʾasbāʿihi. thumma yanquṣu al-ẓillu, wakullamā maḍat sittatun wathalāthūna yawman naqaṣa al-ẓillu qadaman.
The sun passes the meridian that day when the shadow of everything is three-sevenths of its height. The shadow then decreases: whenever thirty-six days have passed, it shortens by a foot.
حَتَّىٰ يَنْتَهِيَ طُولُ النَّهَارِ وَقِصَرُ اللَّيْلِ فِي سَبْعَةَ عَشَرَ يَوْمًا مِنْ حَزِيرَانَ، فَتَزُولُ الشَّمْسُ يَوْمَئِذٍ وَظِلُّ الْإِنْسَانِ نِصْفُ قَدَمٍ؛ وَذَٰلِكَ أَقَلُّ مَا تَزُولُ عَلَيْهِ الشَّمْسُ.
ḥattā yantahiya ṭūlu al-nahāri waqiṣaru al-layli fī sabʿata ʿashara yawman min ḥazīrāna, fatazūlu al-shamsu yawmaʾidhin waẓillu al-ʾinsāni niṣfu qadamin; wadhālika ʾaqallu mā tazūlu ʿalayhi al-shamsu.
This continues until the day reaches its greatest length and the night its shortest on the seventeenth of Ḥazīrān. The sun then crosses the meridian when a person’s shadow is half a foot, the shortest noon shadow.
ثُمَّ يَزِيدُ الظِّلُّ، فَكُلَّمَا مَضَتْ سِتَّةٌ وَثَلَاثُونَ يَوْمًا زَادَ الظِّلُّ قَدَمًا، حَتَّىٰ يَسْتَوِيَ اللَّيْلُ وَالنَّهَارُ فِي سَبْعَةَ عَشَرَ يَوْمًا مِنْ أَيْلُولَ، فَتَزُولُ الشَّمْسُ يَوْمَئِذٍ وَالظِّلُّ عَلَىٰ ثَلَاثَةِ أَقْدَامٍ.
thumma yazīdu al-ẓillu, fakullamā maḍat sittatun wathalāthūna yawman zāda al-ẓillu qadaman, ḥattā yastawiya al-laylu wa-al-nahāru fī sabʿata ʿashara yawman min ʾaylūla, fatazūlu al-shamsu yawmaʾidhin wa-al-ẓillu ʿalā thalāthati ʾaqdāmin.
The shadow then increases by one foot every thirty-six days until night and day become equal on the seventeenth of Aylūl, when the noon shadow measures three feet.
ثُمَّ يَزِيدُ الظِّلُّ، وَكُلَّمَا مَضَىٰ أَرْبَعَةَ عَشَرَ يَوْمًا زَادَ الظِّلُّ قَدَمًا، حَتَّىٰ يَنْتَهِيَ طُولُ اللَّيْلِ وَقِصَرُ النَّهَارِ فِي سَبْعَةَ عَشَرَ يَوْمًا مِنْ كَانُونَ الْأَوَّلِ.
thumma yazīdu al-ẓillu, wakullamā maḍā ʾarbaʿata ʿashara yawman zāda al-ẓillu qadaman, ḥattā yantahiya ṭūlu al-layli waqiṣaru al-nahāri fī sabʿata ʿashara yawman min kānūna al-ʾawwali.
The shadow continues to grow by one foot every fourteen days until the night reaches its greatest length and the day its shortest on the seventeenth of Kānūn al-Awwal.
فَتَزُولُ الشَّمْسُ يَوْمَئِذٍ عَلَىٰ تِسْعَةِ أَقْدَامٍ وَنِصْفِ قَدَمٍ، وَذَٰلِكَ أَكْثَرُ مَا تَزُولُ الشَّمْسُ يَوْمَئِذٍ عَلَيْهِ.
fatazūlu al-shamsu yawmaʾidhin ʿalā tisʿati ʾaqdāmin waniṣfi qadamin, wadhālika ʾaktharu mā tazūlu al-shamsu yawmaʾidhin ʿalayhi.
On that day the sun crosses the meridian with a shadow of nine and a half feet, the greatest noon shadow.
ثُمَّ كُلَّمَا مَضَىٰ أَرْبَعَةَ عَشَرَ يَوْمًا زَادَ الظِّلُّ قَدَمًا، حَتَّىٰ يَنْتَهِيَ إِلَىٰ سَبْعَةَ عَشَرَ يَوْمًا مِنْ آذَارَ؛ فَذَٰلِكَ اسْتِوَاءُ اللَّيْلِ وَالنَّهَارِ، وَتَزُولُ الشَّمْسُ عَلَىٰ ثَلَاثَةِ أَقْدَامٍ.
thumma kullamā maḍā ʾarbaʿata ʿashara yawman zāda al-ẓillu qadaman, ḥattā yantahiya ʾilā sabʿata ʿashara yawman min ʾādhāra; fadhālika istiwāʾu al-layli wa-al-nahāri, watazūlu al-shamsu ʿalā thalāthati ʾaqdāmin.
Then, whenever fourteen days have passed, the shadow increases by a foot, until the seventeenth of Ādhār. Night and day are then equal, and the sun passes the meridian with a shadow of three feet.
وَذَٰلِكَ دُخُولُ الصَّيْفِ. وَزِيَادَةُ الظِّلِّ وَنُقْصَانُهُ الَّذِي ذَكَرْنَاهُ فِي كُلِّ سِتَّةٍ وَثَلَاثِينَ يَوْمًا قَدَمٌ فِي الصَّيْفِ وَالْقَيْظِ، وَزِيَادَتُهُ فِي كُلِّ أَرْبَعَةَ عَشَرَ يَوْمًا قَدَمٌ فِي الرَّبِيعِ وَالشِّتَاءِ.
wadhālika dukhūlu al-ṣayfi. waziyādatu al-ẓilli wanuqṣānuhu al-ladhī dhakarnāhu fī kulli sittatin wathalāthīna yawman qadamun fī al-ṣayfi wa-al-qayẓi, waziyādatuhu fī kulli ʾarbaʿata ʿashara yawman qadamun fī al-rabīʿi wa-al-shitāʾi.
That marks the beginning of summer. The increase and decrease of the shadow that we have described amount to a foot every thirty-six days in summer and the season of intense heat; its increase is a foot every fourteen days in spring and winter.
وَهَٰذَا ذَكَرَهُ بَعْضُ عُلَمَاءِ الْمُتَأَخِّرِينَ مِنْ أَهْلِ الْعِلْمِ بِالنُّجُومِ. وَقَدْ ذَكَرَ غَيْرُهُ مِنَ الْقُدَمَاءِ قَرِيبًا مِنْ هَٰذَا، وَذَكَرَ زَوَالَ الشَّمْسِ بِالْأَقْدَامِ فِي شَهْرِ تِشْرِينَ.
wahādhā dhakarahu baʿḍu ʿulamāʾi al-mutaʾakhkhirīna min ʾahli al-ʿilmi bi-al-nujūmi. waqad dhakara ghayruhu mina al-qudamāʾi qarīban min hādhā, wadhakara zawāla al-shamsi bi-al-ʾaqdāmi fī shahri tishrīna.
This was stated by one of the later scholars versed in the stars. Another, earlier authority stated something similar and described the sun’s meridian passage in terms of feet in the month of Tishrīn.
وَخَالَفَ هَٰذَا فِي حَدَّيْنِ مِنْ نِهَايَةِ الطُّولِ وَالْقِصَرِ قَدَمَيْنِ؛ فَذَكَرَ أَنَّ أَقَلَّ مَا تَزُولُ عَلَيْهِ الشَّمْسُ فِي حَزِيرَانَ عَلَىٰ قَدَمَيْنِ، وَأَنَّ أَكْثَرَ مَا تَزُولُ عَلَيْهِ الشَّمْسُ فِي كَانُونَ ثَمَانِيَةُ أَقْدَامٍ.
wakhālafa hādhā fī ḥaddayni min nihāyati al-ṭūli wa-al-qiṣari qadamayni; fadhakara ʾanna ʾaqalla mā tazūlu ʿalayhi al-shamsu fī ḥazīrāna ʿalā qadamayni, waʾanna ʾakthara mā tazūlu ʿalayhi al-shamsu fī kānūna thamāniyatu ʾaqdāmin.
He differed from the preceding account by two feet at the two extremes: he gave the smallest noon shadow in Ḥazīrān as two feet, and the largest in Kānūn as eight feet.
فَكَانَ الْأَوَّلُ هُوَ أَدَقَّ تَحْدِيدًا وَأَقْوَمَ تَحْرِيرًا. وَذَكَرَ أَنَّ الشَّمْسَ تَزُولُ فِي أَيْلُولَ عَلَىٰ خَمْسَةِ أَقْدَامٍ، وَفِي تِشْرِينَ الْأَوَّلِ عَلَىٰ سِتَّةٍ، وَفِي تِشْرِينَ الْأَخِيرِ عَلَىٰ سَبْعَةٍ، وَفِي كَانُونَ عَلَىٰ ثَمَانِيَةٍ.
fakāna al-ʾawwalu huwa ʾadaqqa taḥdīdan waʾaqwama taḥrīran. wadhakara ʾanna al-shamsa tazūlu fī ʾaylūla ʿalā khamsati ʾaqdāmin, wafī tishrīna al-ʾawwali ʿalā sittatin, wafī tishrīna al-ʾakhīri ʿalā sabʿatin, wafī kānūna ʿalā thamāniyatin.
The first account was more precise in its limits and more accurately formulated. He stated that the sun passes the meridian with a shadow of five feet in Aylūl, six in the first Tishrīn, seven in the latter Tishrīn, and eight in Kānūn.
قَالَ: وَذَٰلِكَ مُنْتَهَىٰ قِصَرِ النَّهَارِ وَطُولِ اللَّيْلِ، وَهُوَ أَكْثَرُ مَا تَزُولُ عَلَيْهِ الشَّمْسُ.
qāla: wadhālika muntahā qiṣari al-nahāri waṭūli al-layli, wahuwa ʾaktharu mā tazūlu ʿalayhi al-shamsu.
He said: “This is the limit of the day’s shortness and the night’s length, and the greatest shadow at which the sun passes the meridian.”
قَالَ: ثُمَّ يَنْقُصُ الظِّلُّ وَيَزِيدُ النَّهَارُ، فَتَزُولُ الشَّمْسُ فِي كَانُونَ الْأَخِيرِ عَلَىٰ سَبْعَةِ أَقْدَامٍ، وَتَزُولُ فِي شُبَاطَ عَلَىٰ سِتَّةِ أَقْدَامٍ، وَفِي آذَارَ عَلَىٰ خَمْسَةٍ، وَذَٰلِكَ اسْتِوَاءُ اللَّيْلِ وَالنَّهَارِ.
qāla: thumma yanquṣu al-ẓillu wayazīdu al-nahāru, fatazūlu al-shamsu fī kānūna al-ʾakhīri ʿalā sabʿati ʾaqdāmin, watazūlu fī shubāṭa ʿalā sittati ʾaqdāmin, wafī ʾādhāra ʿalā khamsatin, wadhālika istiwāʾu al-layli wa-al-nahāri.
He said: “The shadow then decreases and the day lengthens. The sun passes the meridian with a shadow of seven feet in the latter Kānūn, six feet in Shubāṭ, and five in Ādhār. This is when night and day are equal.”
وَتَزُولُ فِي نَيْسَانَ عَلَىٰ أَرْبَعَةِ أَقْدَامٍ، وَتَزُولُ فِي أَيَّارَ عَلَىٰ ثَلَاثَةِ أَقْدَامٍ، وَتَزُولُ فِي حَزِيرَانَ عَلَىٰ قَدَمَيْنِ؛ فَذَٰلِكَ مُنْتَهَىٰ طُولِ النَّهَارِ وَقِصَرِ اللَّيْلِ، وَهُوَ أَقَلُّ مَا تَزُولُ الشَّمْسُ عَلَيْهِ.
watazūlu fī naysāna ʿalā ʾarbaʿati ʾaqdāmin, watazūlu fī ʾayyāra ʿalā thalāthati ʾaqdāmin, watazūlu fī ḥazīrāna ʿalā qadamayni; fadhālika muntahā ṭūli al-nahāri waqiṣari al-layli, wahuwa ʾaqallu mā tazūlu al-shamsu ʿalayhi.
It passes the meridian with a shadow of four feet in Naysān, three feet in Ayyār, and two feet in Ḥazīrān. That is the limit of the day’s length and the night’s shortness, and the smallest shadow at which the sun passes the meridian.
فَيَكُونُ النَّهَارُ حِينَئِذٍ خَمْسَ عَشْرَةَ سَاعَةً، وَاللَّيْلُ تِسْعَ سَاعَاتٍ. وَتَزُولُ الشَّمْسُ فِي تَمُّوزَ عَلَىٰ ثَلَاثَةِ أَقْدَامٍ، وَفِي آبَ عَلَىٰ أَرْبَعَةِ أَقْدَامٍ، وَفِي أَيْلُولَ عَلَىٰ خَمْسَةِ أَقْدَامٍ، وَفِيهِ يَسْتَوِي اللَّيْلُ وَالنَّهَارُ.
fayakūnu al-nahāru ḥīnaʾidhin khamsa ʿashrata sāʿatan, wa-al-laylu tisʿa sāʿātin. watazūlu al-shamsu fī tammūza ʿalā thalāthati ʾaqdāmin, wafī ʾāba ʿalā ʾarbaʿati ʾaqdāmin, wafī ʾaylūla ʿalā khamsati ʾaqdāmin, wafīhi yastawī al-laylu wa-al-nahāru.
The day then lasts fifteen hours and the night nine hours. The sun passes the meridian with a shadow of three feet in Tammūz, four feet in Āb, and five feet in Aylūl, when night and day are equal.
وَقَدْ رَوَيْنَا عَنْ سُفْيَانَ الثَّوْرِيِّ رَحِمَهُ اللَّهُ: أَكْثَرُ مَا تَزُولُ عَلَيْهِ الشَّمْسُ تِسْعَةُ أَقْدَامٍ، وَأَقَلُّ مَا تَزُولُ عَلَيْهِ قَدَمٌ. وَهَٰذَا أَقْرَبُ إِلَى الْقَوْلِ الْأَوَّلِ فِي التَّحْدِيدِ.
waqad rawaynā ʿan sufyāna al-thawriyyi raḥimahu Allāhu: ʾaktharu mā tazūlu ʿalayhi al-shamsu tisʿatu ʾaqdāmin, waʾaqallu mā tazūlu ʿalayhi qadamun. wahādhā ʾaqrabu ʾilā al-qawli al-ʾawwali fī al-taḥdīdi.
We have related from Sufyān al-Thawrī, may God have mercy on him: “The greatest shadow at which the sun passes the meridian is nine feet, and the smallest is one foot.” This is closer to the limits given in the first account.
وَقَدْ جَاءَ فِي ذِكْرِ الْأَقْدَامِ لِوَقْتِ الصَّلَاةِ أَثَرٌ مِنْ سُنَّةٍ، فَلِذَٰلِكَ ذَكَرْنَا مِنْهَا مَا شَرَحَهُ مَنْ عَرَفَهُ.
waqad jāʾa fī dhikri al-ʾaqdāmi liwaqti al-ṣalāti ʾatharun min sunnatin, falidhālika dhakarnā minhā mā sharaḥahu man ʿarafahu.
A transmitted report from the Sunna mentions feet in determining the prayer time; this is why we have included the explanation of those who understood it.
رَوَيْنَا عَنْ أَبِي مَالِكٍ سَعْدِ بْنِ طَارِقٍ الْأَشْعَرِيِّ، عَنِ الْأَسْوَدِ بْنِ زَيْدٍ، عَنِ ابْنِ مَسْعُودٍ، قَالَ: كَانَ قَدْرُ صَلَاةِ الظُّهْرِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الصَّيْفِ ثَلَاثَةَ أَقْدَامٍ إِلَىٰ خَمْسَةِ أَقْدَامٍ، وَفِي الشِّتَاءِ خَمْسَةَ أَقْدَامٍ إِلَىٰ سِتَّةِ أَقْدَامٍ.
rawaynā ʿan ʾabī mālikin saʿdi bni ṭāriqin al-ʾashʿariyyi, ʿani al-ʾaswadi bni zaydin, ʿani ibni masʿūdin, qāla: kāna qadru ṣalāti al-ẓuhri maʿa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī al-ṣayfi thalāthata ʾaqdāmin ʾilā khamsati ʾaqdāmin, wafī al-shitāʾi khamsata ʾaqdāmin ʾilā sittati ʾaqdāmin.
We have related from Abū Mālik Saʿd ibn Ṭāriq al-Ashʿarī, from al-Aswad ibn Zayd, from Ibn Masʿūd, who said: “The shadow at the noon prayer with the Messenger of God, God bless him and grant him peace, measured three to five feet in summer, and five to six feet in winter.”
وَفَصْلُ الْخِطَابِ أَنَّ مَعْرِفَةَ الزَّوَالِ بِهَٰذَا التَّحْدِيدِ لَيْسَ بِفَرْضٍ، وَلَكِنَّ صَلَاةَ الظُّهْرِ بَعْدَ تَيَقُّنِ زَوَالِ الشَّمْسِ فَرْضٌ، مَتَىٰ زَالَتِ الشَّمْسُ مَبْلَغَ عِلْمِكَ وَيَقِينِ قَلْبِكَ وَمَنْظَرِ عَيْنِكَ.
wafaṣlu al-khiṭābi ʾanna maʿrifata al-zawāli bihādhā al-taḥdīdi laysa bifarḍin, walakinna ṣalāta al-ẓuhri baʿda tayaqquni zawāli al-shamsi farḍun, matā zālati al-shamsu mablagha ʿilmika wayaqīni qalbika wamanẓari ʿaynika.
The decisive point is that knowing the meridian passage through this precise calculation is not obligatory. What is obligatory is to pray noon after being certain that the sun has crossed, according to the reach of your knowledge, your heart’s certainty, and what your eye observes.
فَكَانَتِ الشَّمْسُ عَلَىٰ حَاجِبِكَ الْأَيْمَنِ فِي الصَّيْفِ إِذَا اسْتَقْبَلْتَ الْقِبْلَةَ فَقَدْ زَالَتْ، لَا شَكَّ فِيهِ. فَصَلِّ إِلَىٰ أَنْ يَكُونَ ظِلُّ كُلِّ شَيْءٍ مِثْلَهُ؛ فَهَٰذَا آخِرُ وَقْتِ الظُّهْرِ وَأَوَّلُ وَقْتِ الْعَصْرِ.
fakānati al-shamsu ʿalā ḥājibika al-ʾaymani fī al-ṣayfi ʾidhā istaqbalta al-qiblata faqad zālat, lā shakka fīhi. faṣalli ʾilā ʾan yakūna ẓillu kulli shayʾin mithlahu; fahādhā ʾākhiru waqti al-ẓuhri waʾawwalu waqti al-ʿaṣri.
If, in summer, you face the prayer direction and the sun is over your right eyebrow, it has passed the meridian, without doubt. Pray until the shadow of everything equals its own length: that is the end of the noon prayer time and the beginning of the afternoon prayer time.
ثُمَّ صَلِّ الْعَصْرَ إِلَىٰ أَنْ يَصِيرَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ؛ فَهَٰذَا آخِرُ وَقْتِ الْعَصْرِ الْمُسْتَحَبِّ.
thumma ṣalli al-ʿaṣra ʾilā ʾan yaṣīra ẓillu kulli shayʾin mithlayhi; fahādhā ʾākhiru waqti al-ʿaṣri al-mustaḥabbi.
Then pray the afternoon prayer until the shadow of everything is twice its own length. That is the end of the preferred time for the afternoon prayer.
ثُمَّ إِلَىٰ أَنْ تَصْفَرَّ الشَّمْسُ وَتَدَلَّىٰ لِلْغُرُوبِ؛ فَهَٰذَا وَقْتُ الضَّرُورَاتِ، وَهُوَ مَكْرُوهٌ إِلَّا لِمَرِيضٍ أَوْ مَعْذُورٍ.
thumma ʾilā ʾan taṣfarra al-shamsu watadallā li-al-ghurūbi; fahādhā waqtu al-ḍarūrāti, wahuwa makrūhun ʾillā limarīḍin ʾaw maʿdhūrin.
The period extending until the sun yellows and descends toward sunset is a time of necessity. Delaying until then is disliked except for someone ill or otherwise excused.
وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ أَدْرَكَ مِنَ الْعَصْرِ رَكْعَةً قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَقَدْ أَدْرَكَ الْعَصْرَ، وَمَنْ أَدْرَكَ مِنَ الصُّبْحِ رَكْعَةً قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَقَدْ أَدْرَكَ الصُّبْحَ.
waruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: man ʾadraka mina al-ʿaṣri rakʿatan qabla ʾan taghruba al-shamsu faqad ʾadraka al-ʿaṣra, waman ʾadraka mina al-ṣubḥi rakʿatan qabla ʾan taṭluʿa al-shamsu faqad ʾadraka al-ṣubḥa.
It is related from the Prophet, God bless him and grant him peace: “Whoever catches one cycle of the afternoon prayer before the sun sets has caught the afternoon prayer. Whoever catches one cycle of the dawn prayer before the sun rises has caught the dawn prayer.”
فَإِذَا كَانَتِ الشَّمْسُ عَلَىٰ حَاجِبِكَ الْأَيْسَرِ وَأَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ فِي الصَّيْفِ، فَإِنَّ الشَّمْسَ لَمْ تَزَلْ، مَبْلَغَ عِلْمِكَ وَمَنْظَرِ عَيْنِكَ.
faʾidhā kānati al-shamsu ʿalā ḥājibika al-ʾaysari waʾanta mustaqbilu al-qiblati fī al-ṣayfi, faʾinna al-shamsa lam tazal, mablagha ʿilmika wamanẓari ʿaynika.
In summer, when you face the qibla and the sun is over your left eyebrow, then to the best of your knowledge and sight it has not yet crossed the meridian.
فَإِذَا كَانَتْ بَيْنَ عَيْنَيْكَ فَهُوَ اسْتِوَاؤُهَا فِي كَبِدِ السَّمَاءِ، نَظَرَ عَيْنِكَ. وَيَصْلُحُ أَنْ تَكُونَ قَدْ زَالَتْ لِقِصَرِ النَّهَارِ وَفِي أَوَّلِ الشِّتَاءِ، وَقَدْ لَا تَكُونُ زَالَتْ إِذَا طَالَ النَّهَارُ وَتَوَسَّطَ الصَّيْفُ.
faʾidhā kānat bayna ʿaynayka fahuwa istiwāʾuhā fī kabidi al-samāʾi, naẓara ʿaynika. wayaṣluḥu ʾan takūna qad zālat liqiṣari al-nahāri wafī ʾawwali al-shitāʾi, waqad lā takūnu zālat ʾidhā ṭāla al-nahāru watawassaṭa al-ṣayfu.
When the sun is between your eyes, it appears to stand at the center of the sky. It may already have crossed when the day is short at the beginning of winter, but may not have crossed when the day is long in midsummer.
فَإِذَا صَارَتْ إِلَىٰ حَاجِبِكَ الْأَيْمَنِ فَقَدْ زَالَتْ فِي أَيِّ وَقْتٍ كَانَ.
faʾidhā ṣārat ʾilā ḥājibika al-ʾaymani faqad zālat fī ʾayyi waqtin kāna.
Whenever it reaches your right eyebrow, it has crossed the meridian.
ثُمَّ إِنَّ هَٰذَا يَخْتَلِفُ فِي الشِّتَاءِ؛ فَإِذَا كَانَتْ عَلَىٰ حَاجِبِكَ الْأَيْسَرِ فِي الشِّتَاءِ وَأَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ، فَيَصْلُحُ أَنْ تَكُونَ زَالَتْ لِقِصَرِ النَّهَارِ فِي أَوَّلِ الشِّتَاءِ، وَقَدْ لَا تَكُونُ زَالَتْ إِذَا امْتَدَّ النَّهَارُ وَفِي أَوَّلِ الصَّيْفِ.
thumma ʾinna hādhā yakhtalifu fī al-shitāʾi; faʾidhā kānat ʿalā ḥājibika al-ʾaysari fī al-shitāʾi waʾanta mustaqbilu al-qiblati, fayaṣluḥu ʾan takūna zālat liqiṣari al-nahāri fī ʾawwali al-shitāʾi, waqad lā takūnu zālat ʾidhā imtadda al-nahāru wafī ʾawwali al-ṣayfi.
This differs in winter. If, while facing the qibla, the sun is over your left eyebrow, it may already have crossed because the day is short at the beginning of winter; yet when the day lengthens toward early summer, it may not have crossed.
فَإِذَا كَانَتِ الشَّمْسُ بَيْنَ عَيْنَيْكَ فِي الشِّتَاءِ فَقَدْ زَالَتْ، لَا شَكَّ فِيهِ؛ فَصَلِّ الظُّهْرَ.
faʾidhā kānati al-shamsu bayna ʿaynayka fī al-shitāʾi faqad zālat, lā shakka fīhi; faṣalli al-ẓuhra.
In winter, if the sun is between your eyes, it has certainly crossed; therefore pray noon.
فَإِذَا صَارَتْ إِلَىٰ حَاجِبِكَ الْأَيْمَنِ فَهَٰذَا آخِرُ وَقْتِ الظُّهْرِ فِي الشِّتَاءِ، وَهُوَ أَوَّلُ وَقْتِ الظُّهْرِ فِي الصَّيْفِ.
faʾidhā ṣārat ʾilā ḥājibika al-ʾaymani fahādhā ʾākhiru waqti al-ẓuhri fī al-shitāʾi, wahuwa ʾawwalu waqti al-ẓuhri fī al-ṣayfi.
When it reaches your right eyebrow, this marks the end of noon in winter but the beginning of noon in summer.
وَهَٰذَا التَّقْدِيرُ إِنَّمَا هُوَ لِأَهْلِ إِقْلِيمِ الْعِرَاقِ وَخُرَاسَانَ؛ لِأَنَّهُمْ يُصَلُّونَ إِلَى الْحَجَرِ الْأَسْوَدِ وَتِلْقَاءَ الْبَابِ مِنْ وَجْهَةِ الْكَعْبَةِ.
wahādhā al-taqdīru ʾinnamā huwa liʾahli ʾiqlīmi al-ʿirāqi wakhurāsāna; liʾannahum yuṣallūna ʾilā al-ḥajari al-ʾaswadi watilqāʾa al-bābi min wajhati al-kaʿbati.
This reckoning applies only to the people of Iraq and Khurasan, for their prayer direction faces the Black Stone and the doorward side of the Kaʿba.
فَأَمَّا إِقْلِيمُ أَهْلِ الْحِجَازِ وَالْيَمَنِ فَإِنَّ تَقْدِيرَهُمْ عَلَىٰ ضِدِّ ذَٰلِكَ، وَقِبْلَتُهُمْ إِلَى الرُّكْنِ الْيَمَانِيِّ وَإِلَىٰ مُؤَخَّرِ الْكَعْبَةِ.
faʾammā ʾiqlīmu ʾahli al-ḥijāzi wa-al-yamani faʾinna taqdīrahum ʿalā ḍiddi dhālika, waqiblatuhum ʾilā al-rukni al-yamāniyyi waʾilā muʾakhkhari al-kaʿbati.
For the people of the Hijaz and Yemen, the reckoning is reversed, because their qibla faces the Yemeni Corner and the rear of the Kaʿba.
فَلِذَٰلِكَ اخْتَلَفَ التَّقْدِيرُ وَتَضَادَدَ الِاخْتِلَافُ لِلتَّوَجُّهِ إِلَىٰ شَطْرِ الْبَيْتِ وَتَفَاوُتِ الْأَمْصَارِ فِي الْأَقَالِيمِ الْمُسْتَدِيرَةِ حَوْلَهُ.
falidhālika ikhtalafa al-taqdīru wataḍādada al-ikhtilāfu li-al-tawajjuhi ʾilā shaṭri al-bayti watafāwuti al-ʾamṣāri fī al-ʾaqālīmi al-mustadīrati ḥawlahu.
For this reason the reckonings differ and the differences are opposed: people face toward the House from cities at varying distances in the regions encircling it.
فَهَٰذَا كَانَ تَقْدِيرَ الْمُتَقَدِّمِينَ، وَمَا سِوَىٰ ذَٰلِكَ مِنَ التَّدْقِيقِ وَالتَّحْرِيرِ فَمُحْدَثٌ، إِلَّا أَنَّهُ عِلْمٌ لِأَهْلِهِ.
fahādhā kāna taqdīra al-mutaqaddimīna, wamā siwā dhālika mina al-tadqīqi wa-al-taḥrīri famuḥdathun, ʾillā ʾannahu ʿilmun liʾahlihi.
This was the reckoning of the earlier authorities. Other, more precise and refined calculations are later developments, though they are a science for those who practice them.
وَمَنْ أَشْكَلَ عَلَيْهِ الْوَقْتُ لِجَهْلٍ بِالْأَدِلَّةِ أَوْ لِغَيْمٍ اعْتَرَضَ، فَلْيَتَحَرَّ بِقَلْبِهِ وَيَجْتَهِدْ بِعِلْمِهِ، وَلَا يُصَلِّ صَلَاةً إِلَّا بَعْدَ تَيَقُّنِ دُخُولِ وَقْتِهَا، وَإِنْ تَأَخَّرَ ذَٰلِكَ؛ فَهَٰذَا أَفْضَلُ حِينَئِذٍ.
waman ʾashkala ʿalayhi al-waqtu lijahlin bi-al-ʾadillati ʾaw lighaymin iʿtaraḍa, falyataḥarra biqalbihi wayajtahid biʿilmihi, walā yuṣalli ṣalātan ʾillā baʿda tayaqquni dukhūli waqtihā, waʾin taʾakhkhara dhālika; fahādhā ʾafḍalu ḥīnaʾidhin.
If the time becomes unclear because a person does not know the indicators or because clouds intervene, he should seek the best judgment of his heart and exert his knowledge. He should not pray until certain that its time has begun, even if this delays the prayer; under those circumstances, that is better.
وَلَكِنْ قَدْ جَاءَ فِي الْخَبَرِ: ثَلَاثٌ مِنْ مَنَاقِبِ الْإِيمَانِ: الصِّيَامُ فِي الصَّيْفِ، وَإِسْبَاغُ الْوُضُوءِ فِي الشِّتَاءِ، وَتَعْجِيلُ الصَّلَاةِ فِي يَوْمِ دَجْنٍ.
walakin qad jāʾa fī al-khabari: thalāthun min manāqibi al-ʾīmāni: al-ṣiyāmu fī al-ṣayfi, waʾisbāghu al-wuḍūʾi fī al-shitāʾi, wataʿjīlu al-ṣalāti fī yawmi dajnin.
Yet a report states: “Three things are among the virtues of faith: fasting in summer, performing ablution thoroughly in winter, and hastening the prayer on an overcast day.”
وَمِنْ أَمْثَالِ الْعَرَبِ: يَوْمُ الدَّجْنِ يُضْرَبُ فِيهِ عَبْدُ السُّوءِ.
wamin ʾamthāli al-ʿarabi: yawmu al-dajni yuḍrabu fīhi ʿabdu al-sūʾi.
Among the Arab proverbs is: “On an overcast day, the bad slave is beaten.”
هَٰذَا لِأَنَّ الْوَقْتَ فِي الْغَيْمِ كَأَنَّهُ يَقْصُرُ لِغَيْبَةِ الشَّمْسِ، فَيَغْفُلُ الْإِنْسَانُ عَنْ مُرَاعَاةِ الْوَقْتِ أَوْ يَتَشَاغَلُ عَنْهُ؛ لِأَنَّ الْفَرَائِضَ لَا تُقْبَلُ إِلَّا عَنْ يَقِينٍ.
hādhā liʾanna al-waqta fī al-ghaymi kaʾannahu yaqṣuru lighaybati al-shamsi, fayaghfulu al-ʾinsānu ʿan murāʿāti al-waqti ʾaw yatashāghalu ʿanhu; liʾanna al-farāʾiḍa lā tuqbalu ʾillā ʿan yaqīnin.
Because the sun is hidden, time on a cloudy day seems compressed, and a person may neglect to observe it or become distracted from it. Obligatory acts are accepted only when performed with certainty.
فَأَدَاؤُهَا بَعْدَ دُخُولِ الْوَقْتِ عَلَى الْيَقِينِ أَفْضَلُ مِنْ أَدَائِهَا فِي الْوَقْتِ عَلَى الشَّكِّ. أَلَمْ تَسْمَعْ إِلَىٰ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا عَدَدَ شَعْبَانَ ثَلَاثِينَ؟ فَتَرَكَ الِاحْتِيَاطَ لِلْيَقِينِ.
faʾadāʾuhā baʿda dukhūli al-waqti ʿalā al-yaqīni ʾafḍalu min ʾadāʾihā fī al-waqti ʿalā al-shakki. ʾalam tasmaʿ ʾilā qawlihi ṣallā Allāhu ʿalayhi wasallama: faʾin ghumma ʿalaykum faʾakmilū ʿadada shaʿbāna thalāthīna? fataraka al-iḥtiyāṭa li-al-yaqīni.
Performing them after the time has certainly begun is better than performing them within the time while in doubt. Have you not heard his words, God bless him and grant him peace: “If it is obscured from you, complete the number of days of Shaʿbān as thirty”? He set precaution aside for certainty.
وَمَنْ صَلَّىٰ وَهُوَ يَرَىٰ أَنَّهُ الْوَقْتُ، أَوْ تَوَجَّهَ إِلَى الْقِبْلَةِ فِيمَا يَعْلَمُ، ثُمَّ تَبَيَّنَ لَهُ بَعْدُ أَنَّهُ صَلَّىٰ قَبْلَ الْوَقْتِ أَوْ صَلَّىٰ لِغَيْرِ الْقِبْلَةِ، نَظَرَ.
waman ṣallā wahuwa yarā ʾannahu al-waqtu, ʾaw tawajjaha ʾilā al-qiblati fīmā yaʿlamu, thumma tabayyana lahu baʿdu ʾannahu ṣallā qabla al-waqti ʾaw ṣallā lighayri al-qiblati, naẓara.
If someone prays believing that the time has entered, or faces the direction he understands to be the qibla, and later discovers that he prayed before the time or toward another direction, he must consider the circumstances.
فَإِنْ كَانَ فِي الْوَقْتِ أَوْ بَعْدَهُ قَلِيلًا أَعَادَ الصَّلَاةَ احْتِيَاطًا، وَإِنْ كَانَ الْوَقْتُ قَدْ خَرَجَ فَلَا شَيْءَ عَلَيْهِ، وَهُوَ مَعْفُوُّ الْخَطَإِ؛ وَأُحِبُّ أَنْ يُعِيدَ تِلْكَ الصَّلَاةَ مَتَىٰ ذَكَرَهَا.
faʾin kāna fī al-waqti ʾaw baʿdahu qalīlan ʾaʿāda al-ṣalāta iḥtiyāṭan, waʾin kāna al-waqtu qad kharaja falā shayʾa ʿalayhi, wahuwa maʿfuwwu al-khaṭaʾi; waʾuḥibbu ʾan yuʿīda tilka al-ṣalāta matā dhakarahā.
If it is still within the time, or only a little after it, he repeats the prayer as a precaution. If the time has passed, nothing is due from him, and his error is pardoned. I prefer that he repeat that prayer whenever he remembers it.
وَقَالَ بَعْضُ الْعُلَمَاءِ: لِلشَّمْسِ سَبْعَةُ أَزْوِلَةٍ، ثَلَاثَةٌ مِنْهَا لَا يَعْلَمُ بِهَا الْبَشَرُ.
waqāla baʿḍu al-ʿulamāʾi: li-al-shamsi sabʿatu ʾazwilatin, thalāthatun minhā lā yaʿlamu bihā al-basharu.
One scholar said that the sun has seven meridian passages, three of which human beings cannot know.
الزَّوَالُ الْأَوَّلُ: نُزُولُهُ عَنْ قُطْبِ الْفَلَكِ الْأَعْلَىٰ؛ لَا يَشْهَدُهُ وَلَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ.
al-zawālu al-ʾawwalu: nuzūluhu ʿan quṭbi al-falaki al-ʾaʿlā; lā yashhaduhu walā yaʿlamuhu ʾillā Allāhu ʿazza wajalla.
The first is its descent from the pole of the highest sphere, witnessed and known only by God, mighty and majestic.
وَالزَّوَالُ الثَّانِي: عَنْ وَسَطِ الْفَلَكِ؛ لَا يَعْلَمُهُ مِنْ خَلْقِ اللَّهِ تَعَالَىٰ إِلَّا خُزَّانُ الشَّمْسِ الْمُوَكَّلُونَ بِهَا، الَّذِينَ يَرْمُونَهَا بِجِبَالِ الثَّلْجِ لِيَسْكُنَ حَرُّهَا، وَيَحْتَبِسُوا شُعَاعَهَا عَنِ الْعَالَمِينَ، وَيَسُوقُونَهَا عَلَى الْعَجَلَةِ الْمُرَكَّبَةِ فِي الْفَلَكِ.
wa-al-zawālu al-thānī: ʿan wasaṭi al-falaki; lā yaʿlamuhu min khalqi Allāhi taʿālā ʾillā khuzzānu al-shamsi al-muwakkalūna bihā, al-ladhīna yarmūnahā bijibāli al-thalji liyaskuna ḥarruhā, wayaḥtabisū shuʿāʿahā ʿani al-ʿālamīna, wayasūqūnahā ʿalā al-ʿajalati al-murakkabati fī al-falaki.
The second passage is from the middle of the celestial sphere. Among the creatures of God Most High, only the keepers entrusted with the sun know it. They cast mountains of snow at it to still its heat and restrain its rays from the worlds, and drive it upon the wheel mounted in the sphere.
وَالزَّوَالُ الثَّالِثُ يَعْلَمُهُ مَلَائِكَةُ الْأَرْضِ.
wa-al-zawālu al-thālithu yaʿlamuhu malāʾikatu al-ʾarḍi.
The third passage is known by the angels of the earth.
ثُمَّ إِنَّ الزَّوَالَ الرَّابِعَ يَكُونُ عَلَىٰ ثَلَاثِ دَقَائِقَ، وَهُوَ رُبْعُ شَعِيرَةٍ، وَالشَّعِيرَةُ جُزْءٌ مِنِ اثْنَيْ عَشَرَ جُزْءًا مِنْ سَاعَةٍ.
thumma ʾinna al-zawāla al-rābiʿa yakūnu ʿalā thalāthi daqāʾiqa, wahuwa rubʿu shaʿīratin, wa-al-shaʿīratu juzʾun mini thnay ʿashara juzʾan min sāʿatin.
The fourth passage occurs at three minutes, one-quarter of a barleycorn; a barleycorn is one of twelve parts of an hour.
فَهَٰذَا الزَّوَالُ تَعْرِفُهُ الْفَلَاسِفَةُ مِنَ الْمُنَجِّمِينَ، أَهْلُ الْعِلْمِ بِمِسَاحَةِ الْفَلَكِ وَتَرْكِيبِ الْأَفْلَاكِ فِيهِ، وَتَقْدِيرِ سَيْرِ الشَّمْسِ فِي الشِّتَاءِ وَالصَّيْفِ فِي فَلَكِهَا مِنْهُ.
fahādhā al-zawālu taʿrifuhu al-falāsifatu mina al-munajjimīna, ʾahlu al-ʿilmi bimisāḥati al-falaki watarkībi al-ʾaflāki fīhi, wataqdīri sayri al-shamsi fī al-shitāʾi wa-al-ṣayfi fī falakihā minhu.
This passage is known by the philosophers among the astronomers, those versed in the measurement of the celestial sphere, the arrangement of the spheres within it, and the reckoning of the sun’s winter and summer movement in its own orbit within that sphere.
فَيُقَوِّمُونَ ذَٰلِكَ بِالنَّظَرِ فِي الْمُرْتَجِلَاتِ الطَّالِعَةِ عَلَى التَّقْوِيمِ.
fayuqawwimūna dhālika bi-al-naẓari fī al-murtajilāti al-ṭāliʿati ʿalā al-taqwīmi.
They calculate this by examining the rising murtajilāt in the astronomical tables.
فَإِذَا زَالَتِ الشَّمْسُ الزَّوَالَ الْخَامِسَ نِصْفَ شَعِيرَةٍ، وَهِيَ سِتُّ دَقَائِقَ، عَرَفَ زَوَالَهَا أَهْلُ الْحِسَابِ وَالتَّقَاوِيمِ بِالْإِسْطُرْلَابِ الطَّالِعِ.
faʾidhā zālati al-shamsu al-zawāla al-khāmisa niṣfa shaʿīratin, wahiya sittu daqāʾiqa, ʿarafa zawālahā ʾahlu al-ḥisābi wa-al-taqāwīmi bi-al-ʾisṭurlābi al-ṭāliʿi.
When the sun makes the fifth passage, half a barleycorn, which is six minutes, specialists in calculation and astronomical tables recognize its passage by means of the astrolabe’s ascendant reading.
فَإِذَا زَالَتْ شَعِيرَةً، وَهُوَ الزَّوَالُ السَّادِسُ الْمُشْتَرَكُ، وَهُوَ جُزْءٌ مِنِ اثْنَيْ عَشَرَ جُزْءًا مِنْ سَاعَةٍ، عَرَفَ زَوَالَهَا عُلَمَاءُ الْمُؤَذِّنِينَ وَأَصْحَابُ مُرَاعَاةِ الْأَوْقَاتِ.
faʾidhā zālat shaʿīratan, wahuwa al-zawālu al-sādisu al-mushtaraku, wahuwa juzʾun mini thnay ʿashara juzʾan min sāʿatin, ʿarafa zawālahā ʿulamāʾu al-muʾadhdhinīna waʾaṣḥābu murāʿāti al-ʾawqāti.
At the sixth and commonly recognizable passage, one barleycorn or one-twelfth of an hour, learned muezzins and observers of prayer times recognize that the sun has crossed.
فَإِذَا زَالَتْ ثَلَاثَ شَعِيرَاتٍ فَهُوَ الزَّوَالُ السَّابِعُ، وَهُوَ رُبْعُ سَاعَةٍ، عَرَفَ النَّاسُ كُلُّهُمْ زَوَالَهَا.
faʾidhā zālat thalātha shaʿīrātin fahuwa al-zawālu al-sābiʿu, wahuwa rubʿu sāʿatin, ʿarafa al-nāsu kulluhum zawālahā.
At the seventh passage, three barleycorns or one-quarter of an hour, everyone recognizes the meridian passage.
وَعِنْدَ هَٰذَا الْوَقْتِ صَلَاةُ الْكَافَّةِ، وَهُوَ أَوْسَطُ الْوَقْتِ وَأَوْسَعُهُ، وَذَٰلِكَ وَاسِعٌ بِرُخْصَةِ اللَّهِ سُبْحَانَهُ وَتَعَالَىٰ وَرَحْمَتِهِ.
waʿinda hādhā al-waqti ṣalātu al-kāffati, wahuwa ʾawsaṭu al-waqti waʾawsaʿuhu, wadhālika wāsiʿun birukhṣati Allāhi subḥānahu wataʿālā waraḥmatihi.
At this time everyone prays. It is the middle and most ample part of the prayer time, made ample by the dispensation and mercy of God, glorified and exalted is He.
وَهَٰذَا كُلُّهُ لِبُعْدِ مَنْصِبِ السَّمَاءِ، وَلِاسْتِوَاءِ تَقْوِيمِ صَنْعَتِهَا فِي الْأُفُقِ الْأَعْلَىٰ، وَلِإِتْقَانِ صَنْعَتِهَا فِي الْجَوِّ الْمُتَخَرِّقِ عُلُوًّا، وَفِي الْأَقْطَارِ الْمُتَّسِعَةِ الْمُسْتَدِيرَةِ اسْتِوَاءً وَمُتَنَاسِبًا.
wahādhā kulluhu libuʿdi manṣibi al-samāʾi, waliastiwāʾi taqwīmi ṣanʿatihā fī al-ʾufuqi al-ʾaʿlā, waliʾitqāni ṣanʿatihā fī al-jawwi al-mutakharriqi ʿuluwwan, wafī al-ʾaqṭāri al-muttasiʿati al-mustadīrati istiwāʾan wamutanāsiban.
All of this results from the remoteness of the sky’s station, the even proportion of its fashioning upon the highest horizon, and the precision of its construction in the lofty, penetrable air and across the broad, rounded regions in balanced proportion.
وَقَدْ يُرْوَىٰ فِي الْخَبَرِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَأَلَ جِبْرِيلَ عَلَيْهِ السَّلَامُ، فَقَالَ: هَلْ زَالَتِ الشَّمْسُ؟ فَقَالَ: لَا، نَعَمْ.
waqad yurwā fī al-khabari ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama saʾala jibrīla ʿalayhi al-salāmu, faqāla: hal zālati al-shamsu? faqāla: lā, naʿam.
A report relates that the Prophet, God bless him and grant him peace, asked Gabriel, peace be upon him: “Has the sun passed the meridian?” He replied: “No. Yes.”
فَقَالَ: كَيْفَ هَٰذَا؟ فَقَالَ: بَيْنَ قَوْلِي لَكَ: لَا، نَعَمْ، قَطَعَتْ فِي الْفَلَكِ خَمْسِينَ أَلْفَ فَرْسَخٍ. فَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَأَلَهُ عَنْ زَوَالِهَا عَلَىٰ عِلْمِ اللَّهِ سُبْحَانَهُ وَتَعَالَىٰ بِهِ.
faqāla: kayfa hādhā? faqāla: bayna qawlī laka: lā, naʿam, qaṭaʿat fī al-falaki khamsīna ʾalfa farsakhin. fakāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama saʾalahu ʿan zawālihā ʿalā ʿilmi Allāhi subḥānahu wataʿālā bihi.
He asked: “How is that?” He replied: “Between my saying ‘No’ and ‘Yes’ to you, it traveled fifty thousand parasangs through the celestial sphere.” The Prophet, God bless him and grant him peace, had asked him about its passage as known to God, glorified and exalted is He.
وَقَدْ قَالَ بَعْضُ الْفَلَاسِفَةِ: إِنَّ السَّمَاءَ تَدُورُ كَمَا تَدُورُ الرَّحَىٰ، فَتُدِيرُ الْأَفْلَاكَ بِدَوَرَانِهَا عَلَى الْقُطْبِ، وَلَكِنْ لَا يُرَىٰ ذَٰلِكَ مِنْهَا لِبُعْدِهَا وَعُلُوِّهَا وَتَقْوِيمِ اسْتِدَارَتِهَا. وَقَدْ ذَكَرَهُ بَعْضُ الْعُلَمَاءِ مِنَ السَّلَفِ؛ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ.
waqad qāla baʿḍu al-falāsifati: ʾinna al-samāʾa tadūru kamā tadūru al-raḥā, fatudīru al-ʾaflāka bidawarānihā ʿalā al-quṭbi, walakin lā yurā dhālika minhā libuʿdihā waʿuluwwihā wataqwīmi istidāratihā. waqad dhakarahu baʿḍu al-ʿulamāʾi mina al-salafi; fatabāraka Allāhu ʾaḥsanu al-khāliqīna.
Some philosophers said that the sky turns like a millstone, causing the celestial spheres to rotate about the pole. Its motion is not seen because of its distance, elevation, and perfectly proportioned curvature. Some early scholars also mentioned this. Blessed is God, the best of creators.
وَذَكَرَ بَعْضُ الْعَارِفِينَ أَعْجَبَ مِنْ هَٰذَا وَأَلْطَفَ مِنْ قُدْرَةِ اللَّهِ عَزَّ وَجَلَّ وَخَفِيِّ صُنْعِهِ: ذَكَرَ أَنَّ اللَّيْلَ وَالنَّهَارَ أَرْبَعَةٌ وَعِشْرُونَ سَاعَةً، وَإِنَّ السَّاعَةَ اثْنَتَا عَشْرَةَ دَقِيقَةً، كُلُّ دَقِيقَةٍ اثْنَتَا عَشْرَةَ شَعِيرَةً، وَكُلُّ شَعِيرَةٍ أَرْبَعَةٌ وَعِشْرُونَ نَفَسًا.
wadhakara baʿḍu al-ʿārifīna ʾaʿjaba min hādhā waʾalṭafa min qudrati Allāhi ʿazza wajalla wakhafiyyi ṣunʿihi: dhakara ʾanna al-layla wa-al-nahāra ʾarbaʿatun waʿishrūna sāʿatan, waʾinna al-sāʿata ithnatā ʿashrata daqīqatan, kullu daqīqatin ithnatā ʿashrata shaʿīratan, wakullu shaʿīratin ʾarbaʿatun waʿishrūna nafasan.
One of those who know God described something more wondrous and subtle than this of the power of God, mighty and majestic, and His hidden workmanship. He said that night and day comprise twenty-four hours; an hour is twelve minutes, each minute twelve barleycorns, and each barleycorn twenty-four breaths.
فَتَظْهَرُ الْأَنْفَاسُ مِنْ خِزَانَةِ الْجِسْمِ، فَتُنْشِئُ الشَّعَائِرَ، وَتَنْشَأُ الشَّعَائِرُ فَتُظْهِرُ الدَّقَائِقَ، فَتَنْتُجُ السَّاعَاتُ، وَتَتَحَرَّكُ السَّاعَاتُ فَتُدِيرُ الْأَفْلَاكَ.
fataẓharu al-ʾanfāsu min khizānati al-jismi, fatunshiʾu al-shaʿāʾira, watanshaʾu al-shaʿāʾiru fatuẓhiru al-daqāʾiqa, fatantuju al-sāʿātu, watataḥarraku al-sāʿātu fatudīru al-ʾaflāka.
The breaths emerge from the treasury of the body and bring forth the barleycorns. The barleycorns arise and bring forth the minutes; the hours are produced, and the hours move and turn the celestial spheres.
وَتَدُورُ الْأَفْلَاكُ فَتَنْشُرُ اللَّيْلَ وَالنَّهَارَ فِي الْجَوِّ وَالْأَقْطَارِ، وَيُنْشَرُ اللَّيْلُ وَالنَّهَارُ فَتَدِيرُ السَّمَاءَ فِي الْآفَاقِ، وَيَنْعَقِدُ الْحُسْبَانُ بِالتَّفْصِيلِ.
watadūru al-ʾaflāku fatanshuru al-layla wa-al-nahāra fī al-jawwi wa-al-ʾaqṭāri, wayunsharu al-laylu wa-al-nahāru fatadīru al-samāʾa fī al-ʾāfāqi, wayanʿaqidu al-ḥusbānu bi-al-tafṣīli.
The celestial spheres revolve and spread night and day through the air and the regions. Night and day are spread out, turning the sky across the horizons, and the reckoning takes shape in all its divisions.
فَإِذَا خَفِيَ الْإِحْسَاسُ انْقَطَعَتِ الْأَنْفَاسُ، فَانْفَكَّتِ الْأَفْلَاكُ؛ فَعِنْدَهَا تَنْتَشِرُ النُّجُومُ، وَتَنْشَقُّ السَّمَاءُ، وَتَخْرَبُ الدِّيَارُ، وَتَظْهَرُ دَارُ الْقَرَارِ. فَسُبْحَانَ اللَّهِ أَلْطَفِ الصَّانِعِينَ وَأَقْهَرِ الْقَادِرِينَ.
faʾidhā khafiya al-ʾiḥsāsu inqaṭaʿati al-ʾanfāsu, fa-infakkati al-ʾaflāku; faʿindahā tantashiru al-nujūmu, watanshaqqu al-samāʾu, watakhrabu al-diyāru, wataẓharu dāru al-qarāri. fasubḥāna Allāhi ʾalṭafi al-ṣāniʿīna waʾaqhari al-qādirīna.
When sensation disappears, the breaths cease and the spheres come apart. Then the stars scatter, the sky splits, earthly dwellings fall into ruin, and the Abode of Permanence appears. Glory be to God, the subtlest of makers and the most overpowering of the powerful.
وَقَدْ قَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿إِذَا الشَّمْسُ كُوِّرَتْ وَإِذَا النُّجُومُ انْكَدَرَتْ﴾ [التَّكْوِيرِ: ١-٢]. وَقَالَ سُبْحَانَهُ وَتَعَالَىٰ: ﴿يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا﴾ [الطُّورِ: ٩]، يَعْنِي: تَدُورُ دَوْرًا.
waqad qāla subḥānahu wataʿālā: “ʾidhā al-shamsu kuwwirat / waʾidhā al-nujūmu inkadarat” (al-takwīri: 1-2). waqāla subḥānahu wataʿālā: “yawma tamūru al-samāʾu mawran” (al-ṭūri: 9), yaʿnī: tadūru dawran.
He, glorified and exalted is He, has said: “When the sun is folded up, and when the stars fall away” (al-Takwīr 81:1–2). He, glorified and exalted is He, also says: “On the day the sky sways violently” (al-Ṭūr 52:9), meaning that it turns round and round.
فَسُبْحَانَ اللَّطِيفِ الْحَكِيمِ! أَدَارَ تِلْكَ الْأَفْلَاكَ الْكِثَافَ بِهَٰذِهِ الْأَنْفَاسِ اللِّطَافِ، كَمَا حَجَبَ الْفَلَكَ الْكَثِيفَ بِسِتْرِ الْفَضَاءِ اللَّطِيفِ.
fasubḥāna al-laṭīfi al-ḥakīmi! ʾadāra tilka al-ʾaflāka al-kithāfa bihādhihi al-ʾanfāsi al-liṭāfi, kamā ḥajaba al-falaka al-kathīfa bisitri al-faḍāʾi al-laṭīfi.
Glory be to the Subtle, the Wise! He turns those dense spheres by these subtle breaths, just as He veils the dense sphere behind the covering of subtle space.
فَالْفَلَكُ الْعَظِيمُ لَا يَحْجُبُ السَّمَاءَ، وَالْفَضَاءُ الرَّقِيقُ يَحْجُبُ الْفَلَكَ؛ لِأَنَّهُ أَرَادَ سُبْحَانَهُ وَتَعَالَىٰ أَنْ يُرِيَنَا السَّمَاءَ، وَأَحَبَّ أَنْ يُخْفِيَ عَنَّا الْفَلَكَ، فَلَمْ نَرَ إِلَّا مَا أَرَانَا.
fa-al-falaku al-ʿaẓīmu lā yaḥjubu al-samāʾa, wa-al-faḍāʾu al-raqīqu yaḥjubu al-falaka; liʾannahu ʾarāda subḥānahu wataʿālā ʾan yuriyanā al-samāʾa, waʾaḥabba ʾan yukhfiya ʿannā al-falaka, falam nara ʾillā mā ʾarānā.
The immense sphere does not veil the sky, yet delicate space veils the sphere. For He, glorified and exalted is He, willed to show us the sky and wished to conceal the sphere from us, so we have seen only what He has shown us.
فَالْعَبْدُ هُوَ سَبَبٌ لِذَٰلِكَ وَمُحَرِّكٌ لِذَٰلِكَ، وَلَا يَشْعُرُ بِذَٰلِكَ؛ فَمَدَارُهُ أَنْفَاسُهُ، وَأَنْفَاسُهُ سَاعَاتُهُ، وَسَاعَاتُهُ عُمْرُهُ، وَعُمْرُهُ أَجَلُهُ، وَأَجَلُهُ آخِرَتُهُ، وَهُوَ فِي غَفْلَةٍ بِدُنْيَاهُ وَفِي لَعِبٍ بِمَا يَهْوَاهُ.
fa-al-ʿabdu huwa sababun lidhālika wamuḥarrikun lidhālika, walā yashʿuru bidhālika; famadāruhu ʾanfāsuhu, waʾanfāsuhu sāʿātuhu, wasāʿātuhu ʿumruhu, waʿumruhu ʾajaluhu, waʾajaluhu ʾākhiratuhu, wahuwa fī ghaflatin bidunyāhu wafī laʿibin bimā yahwāhu.
The servant is a cause of this and a mover of this, without being aware of this. His circuit is his breaths; his breaths are his hours; his hours are his lifetime; his lifetime is his appointed term; and his appointed term is his hereafter, while he is heedless amid his worldly affairs and plays with what he desires.
فَإِنْ نَظَرْتَ إِلَى السَّمَاءِ رَأَيْتَهَا تُنْشِئُ الْأَنْفَاسَ، وَإِنْ نَظَرْتَ إِلَى الْأَنْفَاسِ رَأَيْتَهَا تُدِيرُ الْأَفْلَاكَ، وَإِنْ نَظَرْتَ إِلَىٰ فَوْقِ الْفَوْقِ عَمِيتَ عَمَّا سِوَاهُ.
faʾin naẓarta ʾilā al-samāʾi raʾaytahā tunshiʾu al-ʾanfāsa, waʾin naẓarta ʾilā al-ʾanfāsi raʾaytahā tudīru al-ʾaflāka, waʾin naẓarta ʾilā fawqi al-fawqi ʿamīta ʿammā siwāhu.
If you contemplate the sky, you see it bringing forth the breaths; if you contemplate the breaths, you see them turning the spheres; and if you gaze beyond all that is above, you become blind to everything other than Him.
فَلَا إِلَٰهَ إِلَّا هُوَ، رَبُّ الْعَرْشِ الْعَظِيمِ. ﴿صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ﴾ [النَّمْلِ: ٨٨]. إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ.
falā ʾilāha ʾillā huwa, rabbu al-ʿarshi al-ʿaẓīmi. “ṣunʿa Allāhi al-ladhī ʾatqana kulla shayʾin” (al-namli: 88). ʾinna rabbī laṭīfun limā yashāʾu.
There is no god but He, Lord of the Mighty Throne: “The handiwork of God, who perfected everything” (al-Naml 27:88). Truly, my Lord is subtle in accomplishing whatever He wills.
﴿سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ﴾ [فُصِّلَتْ: ٥٣]، ﴿وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ﴾ [الذَّارِيَاتِ: ٢٠]، ﴿وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ﴾ [الذَّارِيَاتِ: ٢١].
“sanurīhim ʾāyātinā fī al-ʾāfāqi wafī ʾanfusihim” (fuṣṣilat: 53), “wafī al-ʾarḍi ʾāyātun li-al-mūqinīna” (al-dhāriyāti: 20), “wafī ʾanfusikum ʾafalā tubṣirūna” (al-dhāriyāti: 21).
“We shall show them Our signs upon the horizons and within themselves” (Fuṣṣilat 41:53); “On the earth are signs for those of sure faith” (al-Dhāriyāt 51:20); and “Within yourselves—will you not then see?” (al-Dhāriyāt 51:21).
﴿فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ وَمَا لَا تُبْصِرُونَ﴾ [الْحَاقَّةِ: ٣٨-٣٩]، ﴿سَيَذَّكَّرُ مَنْ يَخْشَىٰ وَيَتَجَنَّبُهَا الْأَشْقَى﴾ [الْأَعْلَىٰ: ١٠-١١].
“falā ʾuqsimu bimā tubṣirūna / wamā lā tubṣirūna” (al-ḥāqqati: 38-39), “sayadhdhakkaru man yakhshā / wayatajannabuhā al-ʾashqā” (al-ʾaʿlā: 10-11).
“I swear by what you see and what you do not see” (al-Ḥāqqa 69:38–39); and “The one who stands in awe will take heed, while the most wretched will avoid it” (al-Aʿlā 87:10–11).
فَأَمَّا صَلَاةُ الْمَغْرِبِ فَأَفْضَلُ مَا صُلِّيَتْ فِيهِ إِذَا تَدَلَّىٰ حَاجِبُ الشَّمْسِ الْأَعْلَىٰ، وَهُوَ غَيْبَتُهَا عَنِ الْأَبْصَارِ.
faʾammā ṣalātu al-maghribi faʾafḍalu mā ṣulliyat fīhi ʾidhā tadallā ḥājibu al-shamsi al-ʾaʿlā, wahuwa ghaybatuhā ʿani al-ʾabṣāri.
As for the sunset prayer, its best time begins when the upper rim of the sun descends from sight.
رُوِيَ عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَخَّرَ صَلَاةَ الْمَغْرِبِ لَيْلَةً حَتَّىٰ طَلَعَ نَجْمٌ، فَأَعْتَقَ رَقَبَةً.
ruwiya ʿan ʿumara raḍiya Allāhu ʿanhu ʾannahu ʾakhkhara ṣalāta al-maghribi laylatan ḥattā ṭalaʿa najmun, faʾaʿtaqa raqabatan.
It is related that ʿUmar—may God be pleased with him—once delayed the sunset prayer until a star appeared, so he freed a slave.
وَرَوَيْنَا عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّهُ أَخَّرَ الْمَغْرِبَ حَتَّىٰ طَلَعَ كَوْكَبَانِ، فَأَعْتَقَ رَقَبَتَيْنِ.
warawaynā ʿani ibni ʿumara raḍiya Allāhu ʿanhumā ʾannahu ʾakhkhara al-maghriba ḥattā ṭalaʿa kawkabāni, faʾaʿtaqa raqabatayni.
We related that Ibn ʿUmar—may God be pleased with them both—delayed the sunset prayer until two stars appeared, so he freed two slaves.
وَأَفْضَلُ مَا صُلِّيَتْ فِيهِ عِشَاءُ الْآخِرَةِ إِذَا غَابَ الْبَيَاضُ الْغَرْبِيُّ وَأَظْلَمَ مَكَانُهُ، وَهُوَ الشَّفَقُ الثَّانِي، إِلَىٰ مَا بَعْدَ ذَٰلِكَ؛ فَتَأْخِيرُهَا أَفْضَلُ إِلَىٰ رُبْعِ اللَّيْلِ مَا لَمْ تَنَمْ، وَالنَّوْمُ قَبْلَهَا مَكْرُوهٌ شَدِيدٌ.
waʾafḍalu mā ṣulliyat fīhi ʿishāʾu al-ʾākhirati ʾidhā ghāba al-bayāḍu al-gharbiyyu waʾaẓlama makānuhu, wahuwa al-shafaqu al-thānī, ʾilā mā baʿda dhālika; fataʾkhīruhā ʾafḍalu ʾilā rubʿi al-layli mā lam tanam, wa-al-nawmu qablahā makrūhun shadīdun.
The best time for the later evening prayer begins when the western whiteness—the second twilight—has vanished and its place has grown dark. Delaying it until a quarter of the night has passed is preferable, provided one does not fall asleep; sleeping before it is strongly disliked.
وَوَقْتٌ حَسَنٌ فِي سُنَّةٍ أَنْ تُصَلِّيَ بِمِقْدَارِ غَيْبَةِ الْقَمَرِ لَيْلَةَ ثَلَاثٍ مِنَ الشَّهْرِ، وَهَٰذَا يَكُونُ بَعْدَ سُبْعٍ وَنِصْفٍ مِنَ اللَّيْلِ؛ لِأَنَّا رَوَيْنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي الْعِشَاءَ الْآخِرَةَ لِسُقُوطِ الْقَمَرِ لَيْلَةَ ثَلَاثٍ.
wawaqtun ḥasanun fī sunnatin ʾan tuṣalliya bimiqdāri ghaybati al-qamari laylata thalāthin mina al-shahri, wahādhā yakūnu baʿda subʿin waniṣfin mina al-layli; liʾannā rawaynā ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yuṣallī al-ʿishāʾa al-ʾākhirata lisuqūṭi al-qamari laylata thalāthin.
A good time established in the Sunna is to pray when the moon sets on the third night of the month. This is after one and a half sevenths of the night, for we have related that the Messenger of God, God bless him and grant him peace, used to pray the later evening prayer at the moon’s setting on the third night.
وَأَفْضَلُ مَا صُلِّيَتْ فِيهِ صَلَاةُ الصُّبْحِ إِذَا طَلَعَ الْفَجْرُ الثَّانِي، وَهِيَ الصَّلَاةُ الْوُسْطَى الَّتِي أَفْرَدَ اللَّهُ تَبَارَكَ وَتَعَالَىٰ مُحَافَظَتَهَا؛ لِأَنَّهَا تَخْتَصُّ بِمَعَانٍ ثَلَاثٍ مِنَ التَّوَسُّطِ لَا تُوجَدُ فِي سَائِرِ الصَّلَوَاتِ.
waʾafḍalu mā ṣulliyat fīhi ṣalātu al-ṣubḥi ʾidhā ṭalaʿa al-fajru al-thānī, wahiya al-ṣalātu al-wusṭā al-latī ʾafrada Allāhu tabāraka wataʿālā muḥāfaẓatahā; liʾannahā takhtaṣṣu bimaʿānin thalāthin mina al-tawassuṭi lā tūjadu fī sāʾiri al-ṣalawāti.
The best time for the dawn prayer is when the second dawn appears. It is the middle prayer whose careful observance God, blessed and exalted is He, singled out, because it has three distinctive kinds of middleness not found in the other prayers.
مِنْهَا أَنَّهَا بَيْنَ اللَّيْلِ وَالنَّهَارِ؛ وَالثَّانِي أَنَّهَا بَيْنَ صَلَاتَيْنِ مِنْ صَلَاةِ اللَّيْلِ وَصَلَاتَيْنِ مِنْ صَلَاةِ النَّهَارِ؛ وَالثَّالِثُ أَنَّهَا مُتَوَسِّطَةٌ بَيْنَ صَلَاتَيْ جَهْرٍ وَصَلَاتَيْ مُخَافَتَةٍ.
minhā ʾannahā bayna al-layli wa-al-nahāri; wa-al-thānī ʾannahā bayna ṣalātayni min ṣalāti al-layli waṣalātayni min ṣalāti al-nahāri; wa-al-thālithu ʾannahā mutawassiṭatun bayna ṣalātay jahrin waṣalātay mukhāfatatin.
One is that it lies between night and day. The second is that it lies between two nighttime prayers and two daytime prayers. The third is that it lies between two prayers recited aloud and two prayers recited quietly.
وَأَيْضًا فَإِنَّهَا أَقْصَرُ الصَّلَاةِ عَدَدًا، لَا ثَلَاثًا وَلَا أَرْبَعًا. فَلَمَّا اخْتَصَّتْ بِتَوَسُّطِ هَٰذِهِ الْمَعَانِي دُونَ غَيْرِهَا كَانَتْ هِيَ الْوُسْطَىٰ.
waʾayḍan faʾinnahā ʾaqṣaru al-ṣalāti ʿadadan, lā thalāthan walā ʾarbaʿan. falammā ikhtaṣṣat bitawassuṭi hādhihi al-maʿānī dūna ghayrihā kānat hiya al-wusṭā.
It is also the shortest prayer in number, neither three nor four cycles. Since it alone occupies the middle in these respects, it is the middle prayer.
وَأَيْضًا فَإِنَّ اللَّهَ تَعَالَىٰ نَصَّ عَلَىٰ ذِكْرِ الْفَجْرِ فِي قَوْلِهِ عَزَّ وَجَلَّ: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ [الْإِسْرَاءِ: ٧٨].
waʾayḍan faʾinna Allāha taʿālā naṣṣa ʿalā dhikri al-fajri fī qawlihi ʿazza wajalla: “waqurʾāna al-fajri ʾinna qurʾāna al-fajri kāna mashhūdan” (al-ʾisrāʾi: 78).
Moreover, God Most High expressly mentioned dawn in His words, mighty and majestic is He: “And the recitation at dawn; surely the recitation at dawn is witnessed” (al-Isrāʾ 17:78).
وَقِيلَ فِي تَفْسِيرِ ذَٰلِكَ: تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَالنَّهَارِ. فَكَانَ هَٰذَا ذِكْرًا لَهَا بِوَصْفٍ آخَرَ تَوْكِيدًا لِلْمُحَافَظَةِ عَلَيْهَا.
waqīla fī tafsīri dhālika: tashhaduhu malāʾikatu al-layli wa-al-nahāri. fakāna hādhā dhikran lahā biwaṣfin ʾākhara tawkīdan li-al-muḥāfaẓati ʿalayhā.
It is said in explanation that the angels of night and day witness it. This mentions the prayer under another description and reinforces the command to guard it.
فَإِنْ صَحَّ الْخَبَرُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَىٰ، صَلَاةِ الْعَصْرِ، بَطَلَ مَا قُلْنَاهُ، وَثَبَتَ قَوْلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛ لِأَنَّهُ هُوَ الْحَقُّ، وَبِهِ نَقُولُ.
faʾin ṣaḥḥa al-khabaru ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: shaghalūnā ʿani al-ṣalāti al-wusṭā, ṣalāti al-ʿaṣri, baṭala mā qulnāhu, wathabata qawlu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama; liʾannahu huwa al-ḥaqqu, wabihi naqūlu.
If the report from the Messenger of God, God bless him and grant him peace, is sound, “They kept us from the middle prayer, the afternoon prayer,” then what we have said is invalid, and the statement of the Messenger of God, God bless him and grant him peace, stands. It is the truth, and we affirm it.
وَلَا أَحْسَبُ الْخَبَرَ إِلَّا ثَابِتًا؛ فَقَدْ جَاءَ بِأَشَدِّ الْيَقِينِ. أُخْبِرْنَا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنْهَا، فَقَالَ: هِيَ الَّتِي شُغِلَ عَنْهَا أَخِي سُلَيْمَانُ حَتَّىٰ تَوَارَتْ بِالْحِجَابِ.
walā ʾaḥsabu al-khabara ʾillā thābitan; faqad jāʾa biʾashaddi al-yaqīni. ʾukhbirnā ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama suʾila ʿanhā, faqāla: hiya al-latī shughila ʿanhā ʾakhī sulaymānu ḥattā tawārat bi-al-ḥijābi.
I can only regard the report as established, for it has come with the strongest certainty. We were informed that the Prophet, God bless him and grant him peace, was asked about it and said: “It is the prayer from which my brother Solomon was distracted until the sun disappeared behind the veil.”
وَالسُّنَّةُ أَنْ تَقْرَأَ فِي صَلَاةِ الصُّبْحِ بِسُورَةٍ مِنَ الْمَثَانِي أَوْ بِطِوَالِ الْمُفَصَّلِ؛ لِأَنَّهَا قَصُرَتْ، وَعُوِّضَ عَنْهَا طُولُ الْقِيَامِ.
wa-al-sunnatu ʾan taqraʾa fī ṣalāti al-ṣubḥi bisūratin mina al-mathānī ʾaw biṭiwāli al-mufaṣṣali; liʾannahā qaṣurat, waʿuwwiḍa ʿanhā ṭūlu al-qiyāmi.
The Sunna is to recite during the dawn prayer a sūra from the Mathānī or one of the longer sūras of the Mufaṣṣal. Because this prayer has fewer cycles, it is compensated by a longer standing recitation.
فَإِنْ كَانَ أَجْمَعَ لِلْمُصَلِّينَ وَأَكْثَرَ لِعَدَدِهِمْ إِذَا تَوَسَّطَ الْوَقْتُ فَحَسَنٌ، قَبْلَ أَنْ تُمْحَقَ النُّجُومُ.
faʾin kāna ʾajmaʿa li-al-muṣallīna waʾakthara liʿadadihim ʾidhā tawassaṭa al-waqtu faḥasanun, qabla ʾan tumḥaqa al-nujūmu.
If waiting until the middle of the prayer time brings the worshippers together more fully and increases their number, that is good, before the stars are blotted out.
فَأَمَّا أَنْ يُسْفِرَ حَتَّىٰ يَنْتَشِرَ الْبَيَاضُ تَحْتَ الْحُمْرَةِ، وَذَٰلِكَ هُوَ شَيْءٌ مِنْ شُعَاعِ الشَّمْسِ، فَلَا. وَإِنْ كَثُرُوا، فَصَلَاتُهَا بِغَلَسٍ فِي الْقَلِيلِ أَفْضَلُ.
faʾammā ʾan yusfira ḥattā yantashira al-bayāḍu taḥta al-ḥumrati, wadhālika huwa shayʾun min shuʿāʿi al-shamsi, falā. waʾin kathurū, faṣalātuhā bighalasin fī al-qalīli ʾafḍalu.
But to wait until the light has grown strong and whiteness spreads beneath the redness, which is some of the sun’s radiance: no. Even if the worshippers become numerous then, praying it in the dawn darkness with a few is better.
وَالْمُحَافَظَةُ عَلَىٰ أَوَائِلِ الْأَوْقَاتِ مِنْ كُلِّ صَلَاةٍ مِنْ أَفْضَلِ الْأَعْمَالِ، إِلَّا مَا ذَكَرْنَاهُ مِنْ تَأْخِيرِ صَلَاةِ الْعِشَاءِ الْآخِرَةِ لِلْأَثَرِ فِيهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
wa-al-muḥāfaẓatu ʿalā ʾawāʾili al-ʾawqāti min kulli ṣalātin min ʾafḍali al-ʾaʿmāli, ʾillā mā dhakarnāhu min taʾkhīri ṣalāti al-ʿishāʾi al-ʾākhirati li-al-ʾathari fīhi ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.
Carefully observing the beginning of the time for every prayer is among the best deeds, except for the delay of the later evening prayer that we have mentioned, because of the report about it from the Messenger of God, God bless him and grant him peace.
فَضْلُ الصَّلَاةِ فِي أَوَّلِ الْوَقْتِ عَلَى الصَّلَاةِ فِي آخِرِ الْوَقْتِ كَفَضْلِ الْآخِرَةِ عَلَى الدُّنْيَا.
faḍlu al-ṣalāti fī ʾawwali al-waqti ʿalā al-ṣalāti fī ʾākhiri al-waqti kafaḍli al-ʾākhirati ʿalā al-dunyā.
The superiority of prayer at the beginning of its time over prayer at the end is like the superiority of the Hereafter over this world.
وَفِي الْخَبَرِ: إِنَّ الْعَبْدَ لَيُصَلِّي الصَّلَاةَ فِي آخِرِ وَقْتِهَا، وَلَمَا فَاتَهُ مِنَ الْوَقْتِ الْأَوَّلِ خَيْرٌ لَهُ مِنَ الدُّنْيَا وَمَا فِيهَا.
wafī al-khabari: ʾinna al-ʿabda layuṣallī al-ṣalāta fī ʾākhiri waqtihā, walamā fātahu mina al-waqti al-ʾawwali khayrun lahu mina al-dunyā wamā fīhā.
A report states that a servant may pray at the end of a prayer’s time, yet what he has missed of its earliest time would have been better for him than this world and everything in it.
وَالْخَبَرُ الْمَشْهُورُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ: أَيُّ الْأَعْمَالِ أَفْضَلُ؟ فَقَالَ: الصَّلَاةُ لِوَقْتِهَا.
wa-al-khabaru al-mashhūru ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama suʾila: ʾayyu al-ʾaʿmāli ʾafḍalu? faqāla: al-ṣalātu liwaqtihā.
The well-known report states that the Prophet, God bless him and grant him peace, was asked: “Which deeds are best?” He replied: “Prayer at its proper time.”
وَقَدْ جَاءَ فِي الْأَثَرِ: الْوَقْتُ الْأَوَّلُ رِضْوَانُ اللَّهِ عَزَّ وَجَلَّ، وَالْوَقْتُ الْأَخِيرُ عَفْوُ اللَّهِ تَبَارَكَ وَتَعَالَىٰ.
waqad jāʾa fī al-ʾathari: al-waqtu al-ʾawwalu riḍwānu Allāhi ʿazza wajalla, wa-al-waqtu al-ʾakhīru ʿafwu Allāhi tabāraka wataʿālā.
A transmitted report states: “The earliest time is the good pleasure of God, mighty and majestic; the latest time is the pardon of God, blessed and exalted is He.”
قِيلَ: فَرِضْوَانُ اللَّهِ عَزَّ وَجَلَّ يَكُونُ لِلْمُحْسِنِينَ، وَعَفْوُ اللَّهِ سُبْحَانَهُ وَتَعَالَىٰ يَكُونُ عَنِ الْمُقَصِّرِينَ.
qīla: fariḍwānu Allāhi ʿazza wajalla yakūnu li-al-muḥsinīna, waʿafwu Allāhi subḥānahu wataʿālā yakūnu ʿani al-muqaṣṣirīna.
It is said: “The good pleasure of God, mighty and majestic, is for those who do good; the pardon of God, glorified and exalted is He, is for those who fall short.”
وَالْوَقْتُ الْأَوَّلُ مِنْ كُلِّ صَلَاةٍ مِنْ عَزِيمَةِ الدِّينِ وَطَرِيقَةِ الْمُقِيمِينَ لِلصَّلَاةِ الْمُحَافِظِينَ، وَالْوَقْتُ الثَّانِي رُخْصَةٌ فِي الدِّينِ وَسَعَةٌ مِنَ اللَّهِ عَزَّ وَجَلَّ وَرَحْمَةٌ لِلْغَافِلِينَ.
wa-al-waqtu al-ʾawwalu min kulli ṣalātin min ʿazīmati al-dīni waṭarīqati al-muqīmīna li-al-ṣalāti al-muḥāfiẓīna, wa-al-waqtu al-thānī rukhṣatun fī al-dīni wasaʿatun mina Allāhi ʿazza wajalla waraḥmatun li-al-ghāfilīna.
The earliest time for every prayer belongs to firm resolve in religion and is the way of those who establish and carefully guard prayer. The later time is a dispensation within religion, an allowance from God, mighty and majestic, and a mercy for the heedless.
الْفَصْلُ الْحَادِيَ عَشَرَ: كِتَابُ فَضْلِ الصَّلَاةِ فِي الْأَيَّامِ وَاللَّيَالِي، ذِكْرُ مَا جَاءَ فِي صَلَاةِ النَّهَارِ مِنَ الْفَضَائِلِ
al-faṣlu al-ḥādiya ʿashara: kitābu faḍli al-ṣalāti fī al-ʾayyāmi wa-al-layālī, dhikru mā jāʾa fī ṣalāti al-nahāri mina al-faḍāʾili
Chapter 11: The Book on the Merit of Prayer during the Days and Nights; Reports of the Merits of Daytime Prayer
رَوَيْنَا عَنْ أَبِي سَلَمَةَ، وَعَنْ أَبِي هُرَيْرَةَ، قَالَا: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَصَلِّ رَكْعَتَيْنِ يَمْنَعَانِكَ مَخْرَجَ السُّوءِ، وَإِذَا دَخَلْتَ إِلَى مَنْزِلِكَ فَصَلِّ رَكْعَتَيْنِ يَمْنَعَانِكَ مَدْخَلَ السُّوءِ».
rawaynā ʿan ʾabī salamata, waʿan ʾabī hurayrata, qālā: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “ʾidhā kharajta min manzilika faṣalli rakʿatayni yamnaʿānika makhraja al-sūʾi, waʾidhā dakhalta ʾilā manzilika faṣalli rakʿatayni yamnaʿānika madkhala al-sūʾi”.
We transmitted from Abū Salama and from Abū Hurayra, who both said that the Messenger of God—God bless him and grant him peace—said: “When you leave your home, pray two cycles; they will protect you from an evil departure. When you enter your home, pray two cycles; they will protect you from an evil entrance.”
عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الطَّوِيلِ، سَمِعَ أَنَسَ بْنَ مَالِكٍ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِي صَلَاةِ الصُّبْحِ: «مَنْ تَوَضَّأَ ثُمَّ تَوَجَّهَ إِلَى مَسْجِدٍ يُصَلِّي فِيهِ الصَّلَاةَ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ حَسَنَةٌ، وَمَحَا عَنْهُ سَيِّئَةً، وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا».
ʿan saʿīdi bni ʾabī saʿīdin al-ṭawīli, samiʿa ʾanasa bna mālikin, ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla fī ṣalāti al-ṣubḥi: “man tawaḍḍaʾa thumma tawajjaha ʾilā masjidin yuṣallī fīhi al-ṣalāta, kāna lahu bikulli khuṭwatin ḥasanatun, wamaḥā ʿanhu sayyiʾatan, wa-al-ḥasanatu biʿashri ʾamthālihā”.
From Saʿīd ibn Abī Saʿīd al-Ṭawīl, who heard Anas ibn Mālik relate from the Messenger of God—God bless him and grant him peace—that he said regarding the dawn prayer: “Whoever performs ablution and then goes to a mosque to pray is credited with a good deed for every step, while an evil deed is erased from him; and every good deed is worth ten like it.”
«فَإِذَا صَلَّى ثُمَّ انْصَرَفَ عِنْدَ طُلُوعِ الشَّمْسِ، كُتِبَ لَهُ بِكُلِّ شَعْرَةٍ فِي جَسَدِهِ حَسَنَةٌ، وَانْقَلَبَ بِحَجَّةٍ مَبْرُورَةٍ؛ فَإِنْ جَلَسَ حَتَّى يَرْكَعَ، كَتَبَ اللَّهُ لَهُ بِكُلِّ جَلْسَةٍ أَلْفَ أَلْفِ حَسَنَةٍ».
“faʾidhā ṣallā thumma inṣarafa ʿinda ṭulūʿi al-shamsi, kutiba lahu bikulli shaʿratin fī jasadihi ḥasanatun, wa-inqalaba biḥajjatin mabrūratin; faʾin jalasa ḥattā yarkaʿa, kataba Allāhu lahu bikulli jalsatin ʾalfa ʾalfi ḥasanatin”.
“When he has prayed and departs at sunrise, a good deed is recorded for every hair on his body, and he returns with the reward of an accepted pilgrimage. If he remains seated until he performs a prayer, God records for him, for every sitting, a million good deeds.”
«وَمَنْ صَلَّى الْعَتَمَةَ فَلَهُ مِثْلُ ذَٰلِكَ، وَانْقَلَبَ بِحَجَّةٍ وَعُمْرَةٍ مَبْرُورَةٍ».
“waman ṣallā al-ʿatamata falahu mithlu dhālika, wa-inqalaba biḥajjatin waʿumratin mabrūratin”.
“Whoever prays the late-night prayer receives the same, and returns with the reward of an accepted pilgrimage and lesser pilgrimage.”
عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى أَرْبَعَ رَكَعَاتٍ بَعْدَ زَوَالِ الشَّمْسِ، يُحْسِنُ قِرَاءَتَهُنَّ وَرُكُوعَهُنَّ وَسُجُودَهُنَّ، صَلَّى مَعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ حَتَّى اللَّيْلِ».
ʿan ʿaṭāʾi bni yasārin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “man ṣallā ʾarbaʿa rakaʿātin baʿda zawāli al-shamsi, yuḥsinu qirāʾatahunna warukūʿahunna wasujūdahunna, ṣallā maʿahu sabʿūna ʾalfa malakin yastaghfirūna lahu ḥattā al-layli”.
From ʿAṭāʾ ibn Yasār, from Abū Hurayra, from the Prophet—God bless him and grant him peace—who said: “Whoever prays four cycles after the sun passes the meridian, performing their recitation, bowing, and prostration well, will be joined in prayer by seventy thousand angels who seek forgiveness for him until nightfall.”
وَلَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدَعُ أَرْبَعًا بَعْدَ الزَّوَالِ، يُطِيلُهُنَّ، وَيَقُولُ: «إِنَّ أَبْوَابَ السَّمَاءِ تُفْتَحُ فِي هَٰذِهِ السَّاعَةِ، وَأُحِبُّ أَنْ يُرْفَعَ لِي فِيهَا عَمَلٌ».
walam yakun rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yadaʿu ʾarbaʿan baʿda al-zawāli, yuṭīluhunna, wayaqūlu: “ʾinna ʾabwāba al-samāʾi tuftaḥu fī hādhihi al-sāʿati, waʾuḥibbu ʾan yurfaʿa lī fīhā ʿamalun”.
The Messenger of God—God bless him and grant him peace—never omitted four cycles after the meridian. He would lengthen them and say: “The gates of heaven are opened at this hour, and I love for a deed of mine to be raised during it.”
قِيلَ: يَا رَسُولَ اللَّهِ، فِيهِنَّ سَلَامٌ فَاصِلٌ؟ قَالَ: «لَا». وَرُوِيَ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «رَحِمَ اللَّهُ عَبْدًا صَلَّى أَرْبَعًا قَبْلَ الْعَصْرِ».
qīla: yā rasūla Allāhi fīhinna salāmun fāṣilun? qāla: “lā”. waruwiya ʿanhu ṣallā Allāhu ʿalayhi wasallama: “raḥima Allāhu ʿabdan ṣallā ʾarbaʿan qabla al-ʿaṣri”.
He was asked, “Messenger of God, is there a separating salutation within them?” He replied, “No.” It is also related from him—God bless him and grant him peace: “May God have mercy on a servant who prays four cycles before the afternoon prayer.”
ذِكْرُ صَلَاةِ يَوْمِ الْأَحَدِ
dhikru ṣalāti yawmi al-ʾaḥadi
An Account of Prayer on Sunday
وَرُوِيَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الْأَحَدِ أَرْبَعَ رَكَعَاتٍ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَ﴿آمَنَ الرَّسُولُ﴾ مَرَّةً، كَتَبَ اللَّهُ عَزَّ وَجَلَّ لَهُ بِعَدَدِ كُلِّ نَصْرَانِيٍّ وَنَصْرَانِيَّةٍ حَسَنَاتٍ».
waruwiya ʿan saʿīdi bni jubayrin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-ʾaḥadi ʾarbaʿa rakaʿātin, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi wa“ʾāmana al-rasūlu” marratan, kataba Allāhu ʿazza wajalla lahu biʿadadi kulli naṣrāniyyin wanaṣrāniyyatin ḥasanātin”.
It is related from Saʿīd ibn Jubayr, from Abū Hurayra, from the Prophet—God bless him and grant him peace: “Whoever prays four cycles on Sunday, reciting in each cycle the Opening of the Book and ‘The Messenger believes’ once, God, mighty and majestic records good deeds for him equal to the number of every Christian man and woman.”
«وَأَعْطَاهُ ثَوَابَ نَبِيٍّ، وَكَتَبَ لَهُ حَجَّةً وَعُمْرَةً، وَكَتَبَ لَهُ بِكُلِّ رَكْعَةٍ أَلْفَ صَلَاةٍ، وَأَعْطَاهُ اللَّهُ عَزَّ وَجَلَّ فِي الْجَنَّةِ بِكُلِّ حَرْفٍ مَدِينَةً مِنْ مِسْكٍ أَذْفَرَ».
“waʾaʿṭāhu thawāba nabiyyin, wakataba lahu ḥajjatan waʿumratan, wakataba lahu bikulli rakʿatin ʾalfa ṣalātin, waʾaʿṭāhu Allāhu ʿazza wajalla fī al-jannati bikulli ḥarfin madīnatan min miskin ʾadhfara”.
“He grants him the reward of a prophet, records a pilgrimage and a lesser pilgrimage for him, and records a thousand prayers for him for every cycle. God, mighty and majestic, gives him a city of intensely fragrant musk in the Garden for every letter.”
وَرَوَيْنَا عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «وَحِّدُوا اللَّهَ تَبَارَكَ وَتَعَالَى بِكَثْرَةِ الصَّلَاةِ فِي يَوْمِ الْأَحَدِ؛ فَإِنَّهُ سُبْحَانَهُ وَتَعَالَى وَاحِدٌ أَحَدٌ لَا شَرِيكَ لَهُ».
warawaynā ʿan ʿaliyyin ʿalayhi al-salāmu, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “waḥḥidū Allāha tabāraka wataʿālā bikathrati al-ṣalāti fī yawmi al-ʾaḥadi; faʾinnahu subḥānahu wataʿālā wāḥidun ʾaḥadun lā sharīka lahu”.
We also transmitted from ʿAlī—peace be upon him—from the Prophet—God bless him and grant him peace—who said: “Affirm the oneness of God, blessed and exalted, through abundant prayer on Sunday; for He, glory be to Him and exalted is He, is One and Unique, with no partner.”
«فَمَنْ صَلَّى يَوْمَ الْأَحَدِ بَعْدَ صَلَاةِ الظُّهْرِ أَرْبَعَ رَكَعَاتٍ بَعْدَ الْفَرِيضَةِ وَالسُّنَّةِ، قَرَأَ فِي الرَّكْعَةِ الْأُولَى فَاتِحَةَ الْكِتَابِ وَ«تَنْزِيلُ» السَّجْدَةَ، وَفِي الثَّانِيَةِ فَاتِحَةَ الْكِتَابِ وَ«تَبَارَكَ الْمُلْكُ»».
“faman ṣallā yawma al-ʾaḥadi baʿda ṣalāti al-ẓuhri ʾarbaʿa rakaʿātin baʿda al-farīḍati wa-al-sunnati, qaraʾa fī al-rakʿati al-ʾūlā fātiḥata al-kitābi wa“tanzīlu” al-sajdata, wafī al-thāniyati fātiḥata al-kitābi wa“tabāraka al-mulku””.
“Whoever prays four cycles on Sunday after the noon prayer, after the obligatory prayer and the Sunna prayer, reciting in the first cycle the Opening of the Book and Tanzīl al-Sajda, and in the second the Opening of the Book and Tabāraka al-Mulk…”
«ثُمَّ تَشَهَّدَ وَسَلَّمَ، ثُمَّ قَامَ فَصَلَّى رَكْعَتَيْنِ أُخْرَيَيْنِ، قَرَأَ فِيهِمَا فَاتِحَةَ الْكِتَابِ وَسُورَةَ الْجُمُعَةِ، وَسَأَلَ اللَّهَ تَبَارَكَ وَتَعَالَى حَاجَتَهُ، كَانَ حَقًّا عَلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى أَنْ يَقْضِيَ حَاجَتَهُ وَيُبَرِّئَهُ مِمَّا كَانَتِ النَّصَارَى عَلَيْهِ».
“thumma tashahhada wasallama, thumma qāma faṣallā rakʿatayni ʾukhrayayni, qaraʾa fīhimā fātiḥata al-kitābi wasūrata al-jumuʿati, wasaʾala Allāha tabāraka wataʿālā ḥājatahu, kāna ḥaqqan ʿalā Allāhi subḥānahu wataʿālā ʾan yaqḍiya ḥājatahu wayubarriʾahu mimmā kānati al-naṣārā ʿalayhi”.
“…then recites the testimony and gives the salutation, rises to pray two further cycles in which he recites the Opening of the Book and Sūrat al-Jumuʿa, and asks God, blessed and exalted, for his need—it is incumbent upon God, glory be to Him and exalted is He, to fulfill his need and clear him of what the Christians followed.”
ذِكْرُ صَلَاةِ يَوْمِ الِاثْنَيْنِ
dhikru ṣalāti yawmi al-ithnayni
An Account of Prayer on Monday
رَوَيْنَا عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الِاثْنَيْنِ عِنْدَ ارْتِفَاعِ النَّهَارِ رَكْعَتَيْنِ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ مَرَّةً، وَآيَةَ الْكُرْسِيِّ مَرَّةً، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مَرَّةً، وَالْمُعَوِّذَتَيْنِ مَرَّةً».
rawaynā ʿan ʾabī al-zubayri, ʿan jābirin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-ithnayni ʿinda irtifāʿi al-nahāri rakʿatayni, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi marratan, waʾāyata al-kursiyyi marratan, wa“qul huwa Allāhu ʾaḥadun” marratan, wa-al-muʿawwidhatayni marratan”.
We transmitted from Abū al-Zubayr, from Jābir, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever prays two cycles on Monday after the day has risen, reciting in each cycle the Opening of the Book once, the Throne Verse once, ‘Say: He is God, One’ once, and the two protective sūras once…”
«فَإِذَا سَلَّمَ اسْتَغْفَرَ اللَّهَ عَزَّ وَجَلَّ عَشْرَ مَرَّاتٍ، وَصَلَّى عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَشْرَ مَرَّاتٍ، غَفَرَ اللَّهُ عَزَّ وَجَلَّ لَهُ ذُنُوبَهُ كُلَّهَا».
“faʾidhā sallama istaghfara Allāha ʿazza wajalla ʿashra marrātin, waṣallā ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʿashra marrātin, ghafara Allāhu ʿazza wajalla lahu dhunūbahu kullahā”.
“…then, after giving the salutation, seeks forgiveness from God, mighty and majestic, ten times and invokes blessings upon the Prophet, God bless him and grant him peace, ten times, God, mighty and majestic, forgives all his sins.”
ثَابِتٌ الْبُنَانِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الِاثْنَيْنِ اثْنَتَيْ عَشْرَةَ رَكْعَةً، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَآيَةَ الْكُرْسِيِّ مَرَّةً».
thābitun al-bunāniyyu, ʿan ʾanasi bni mālikin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-ithnayni ithnatay ʿashrata rakʿatan, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi waʾāyata al-kursiyyi marratan”.
Thābit al-Bunānī related from Anas ibn Mālik, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever prays twelve cycles on Monday, reciting in each cycle the Opening of the Book and the Throne Verse once…”
«فَإِذَا فَرَغَ مِنْ صَلَاتِهِ قَرَأَ اثْنَتَيْ عَشْرَةَ مَرَّةً ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، وَاسْتَغْفَرَ اللَّهَ اثْنَتَيْ عَشْرَةَ مَرَّةً، يُنَادَى بِهِ يَوْمَ الْقِيَامَةِ: أَيْنَ فُلَانُ بْنُ فُلَانٍ؟ لِيَقُمْ فَيَأْخُذْ ثَوَابَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ».
“faʾidhā faragha min ṣalātihi qaraʾa ithnatay ʿashrata marratan “qul huwa Allāhu ʾaḥadun”, wa-istaghfara Allāha ithnatay ʿashrata marratan, yunādā bihi yawma al-qiyāmati: ʾayna fulānu bnu fulānin? liyaqum fayaʾkhudh thawābahu mina Allāhi ʿazza wajalla”.
“…then, when he finishes his prayer, recites ‘Say: He is God, One’ twelve times and seeks God’s forgiveness twelve times, a call will be made for him on the Day of Resurrection: ‘Where is so-and-so, son of so-and-so? Let him rise and receive his reward from God, mighty and majestic.’”
«فَأَوَّلُ مَا يُعْطَى مِنَ الثَّوَابِ أَلْفُ حُلَّةٍ، وَيُتَوَّجُ، وَيُقَالُ لَهُ: ادْخُلِ الْجَنَّةَ؛ فَيَسْتَقْبِلُهُ مِائَةُ أَلْفِ مَلَكٍ، مَعَ كُلِّ مَلَكٍ هَدِيَّةٌ، يَسْعَوْنَ بِهِ حَتَّى يَدُورَ عَلَى أَلْفِ قَصْرٍ مِنْ نُورٍ يَتَلَأْلَأُ».
“faʾawwalu mā yuʿṭā mina al-thawābi ʾalfu ḥullatin, wayutawwaju, wayuqālu lahu: udkhuli al-jannata; fayastaqbiluhu miʾatu ʾalfi malakin, maʿa kulli malakin hadiyyatun, yasʿawna bihi ḥattā yadūra ʿalā ʾalfi qaṣrin min nūrin yatalaʾlaʾu”.
“The first reward he receives is a thousand robes. He is crowned and told, ‘Enter Paradise.’ A hundred thousand angels receive him, each bearing a gift, and conduct him until he has gone around a thousand radiant palaces of light.”
ذِكْرُ صَلَاةِ يَوْمِ الثُّلَاثَاءِ
dhikru ṣalāti yawmi al-thulāthāʾi
An Account of Prayer on Tuesday
يَزِيدُ الرَّقَاشِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الثُّلَاثَاءِ عَشْرَ رَكَعَاتٍ عِنْدَ انْتِصَافِ النَّهَارِ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَآيَةَ الْكُرْسِيِّ مَرَّةً، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثَلَاثَ مَرَّاتٍ».
yazīdu al-raqāshiyyu, ʿan ʾanasi bni mālikin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-thulāthāʾi ʿashra rakaʿātin ʿinda intiṣāfi al-nahāri, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi waʾāyata al-kursiyyi marratan, wa“qul huwa Allāhu ʾaḥadun” thalātha marrātin”.
Yazīd al-Raqāshī related from Anas ibn Mālik that the Messenger of God—God bless him and grant him peace—said: “Whoever prays ten cycles on Tuesday at midday, reciting in each cycle the Opening of the Book and the Throne Verse once, and ‘Say: He is God, One’ three times…”
«لَمْ يُكْتَبْ عَلَيْهِ خَطِيئَةٌ إِلَى سَبْعِينَ يَوْمًا؛ فَإِنْ مَاتَ إِلَى سَبْعِينَ يَوْمًا مَاتَ شَهِيدًا، وَغُفِرَ لَهُ ذُنُوبُهُ سَبْعِينَ سَنَةً».
“lam yuktab ʿalayhi khaṭīʾatun ʾilā sabʿīna yawman; faʾin māta ʾilā sabʿīna yawman māta shahīdan, waghufira lahu dhunūbuhu sabʿīna sanatan”.
“…no sin is recorded against him for seventy days. If he dies within those seventy days, he dies a martyr, and the sins of seventy years are forgiven him.”
ذِكْرُ صَلَاةِ يَوْمِ الْأَرْبِعَاءِ
dhikru ṣalāti yawmi al-ʾarbiʿāʾi
An Account of Prayer on Wednesday
أَبُو إِدْرِيسَ الْخَوْلَانِيُّ، عَنْ مُعَاذِ بْنِ جَبَلٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الْأَرْبِعَاءِ اثْنَتَيْ عَشْرَةَ رَكْعَةً عِنْدَ ارْتِفَاعِ النَّهَارِ، يَقْرَأُ فَاتِحَةَ الْكِتَابِ، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثَلَاثَ مَرَّاتٍ، وَالْمُعَوِّذَتَيْنِ ثَلَاثَ مَرَّاتٍ».
ʾabū ʾidrīsa al-khawlāniyyu, ʿan muʿādhi bni jabalin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-ʾarbiʿāʾi ithnatay ʿashrata rakʿatan ʿinda irtifāʿi al-nahāri, yaqraʾu fātiḥata al-kitābi, wa“qul huwa Allāhu ʾaḥadun” thalātha marrātin, wa-al-muʿawwidhatayni thalātha marrātin”.
Abū Idrīs al-Khawlānī related from Muʿādh ibn Jabal that the Messenger of God—God bless him and grant him peace—said: “Whoever prays twelve cycles on Wednesday after the day has risen, reciting the Opening of the Book, ‘Say: He is God, One’ three times, and the two protective sūras three times…”
«نَادَى بِهِ مَلَكٌ عِنْدَ الْعَرْضِ: يَا عَبْدَ اللَّهِ، اسْتَأْنِفِ الْعَمَلَ، فَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ؛ وَدَفَعَ اللَّهُ عَزَّ وَجَلَّ عَنْهُ عَذَابَ الْقَبْرِ وَضِيقَهُ وَظُلْمَتَهُ، وَدَفَعَ عَنْهُ شَدَائِدَ الْقِيَامَةِ، وَرَفَعَ لَهُ مِنْ يَوْمِهِ عَمَلَ نَبِيٍّ».
“nādā bihi malakun ʿinda al-ʿarḍi: yā ʿabda Allāhi istaʾnifi al-ʿamala, faqad ghufira laka mā taqaddama min dhanbika; wadafaʿa Allāhu ʿazza wajalla ʿanhu ʿadhāba al-qabri waḍīqahu waẓulmatahu, wadafaʿa ʿanhu shadāʾida al-qiyāmati, warafaʿa lahu min yawmihi ʿamala nabiyyin”.
“…an angel will call to him at the Presentation: ‘Servant of God, begin your deeds anew, for your former sins have been forgiven.’ God, mighty and majestic repels from him the torment, constriction, and darkness of the grave, shields him from the terrors of the Resurrection, and raises for him that day the work of a prophet.”
ذِكْرُ صَلَاةِ يَوْمِ الْخَمِيسِ
dhikru ṣalāti yawmi al-khamīsi
An Account of Prayer on Thursday
رَوَيْنَا عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ الْخَمِيسِ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ رَكْعَتَيْنِ، يَقْرَأُ فِي الرَّكْعَةِ الْأُولَى فَاتِحَةَ الْكِتَابِ مَرَّةً وَمِائَةَ مَرَّةٍ آيَةَ الْكُرْسِيِّ».
rawaynā ʿan ʿikrimata, ʿani ibni ʿabbāsin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-khamīsi mā bayna al-ẓuhri wa-al-ʿaṣri rakʿatayni, yaqraʾu fī al-rakʿati al-ʾūlā fātiḥata al-kitābi marratan wamiʾata marratin ʾāyata al-kursiyyi”.
We transmitted from ʿIkrima, from Ibn ʿAbbās, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever prays two cycles on Thursday between the noon and afternoon prayers, reciting in the first cycle the Opening of the Book once and the Throne Verse one hundred times…”
«وَفِي الرَّكْعَةِ الثَّانِيَةِ فَاتِحَةَ الْكِتَابِ مَرَّةً، وَمِائَةَ مَرَّةٍ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، وَيُصَلِّي عَلَى النَّبِيِّ مِائَةَ مَرَّةٍ، أَعْطَاهُ اللَّهُ عَزَّ وَجَلَّ ثَوَابَ مَنْ صَامَ رَجَبَ وَشَعْبَانَ وَرَمَضَانَ».
“wafī al-rakʿati al-thāniyati fātiḥata al-kitābi marratan, wamiʾata marratin “qul huwa Allāhu ʾaḥadun”, wayuṣallī ʿalā al-nabiyyi miʾata marratin, ʾaʿṭāhu Allāhu ʿazza wajalla thawāba man ṣāma rajaba washaʿbāna waramaḍāna”.
“…and in the second cycle the Opening of the Book once and ‘Say: He is God, One’ one hundred times, and invoking blessings upon the Prophet one hundred times, God, mighty and majestic grants him the reward of one who fasted Rajab, Shaʿbān, and Ramadan.”
«وَكَانَ لَهُ مِنَ الثَّوَابِ مِثْلُ حَاجِّ الْبَيْتِ، وَكُتِبَ لَهُ بِعَدَدِ كُلِّ مَنْ آمَنَ بِاللَّهِ عَزَّ وَجَلَّ وَتَوَكَّلَ عَلَيْهِ».
“wakāna lahu mina al-thawābi mithlu ḥājji al-bayti, wakutiba lahu biʿadadi kulli man ʾāmana bi-Allāhi ʿazza wajalla watawakkala ʿalayhi”.
“He receives a reward equal to that of a pilgrim to the House, and a reward is recorded for him equal to the number of all who believe in God, mighty and majestic and place their trust in Him.”
ذِكْرُ صَلَاةِ يَوْمِ الْجُمُعَةِ
dhikru ṣalāti yawmi al-jumuʿati
An Account of Prayer on Friday
رَوَيْنَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «يَوْمُ الْجُمُعَةِ صَلَاةٌ كُلُّهُ».
rawaynā ʿan ʿaliyyi bni al-ḥusayni bni ʿaliyyi bni ʾabī ṭālibin raḍiya Allāhu ʿanhu, ʿan ʾabīhi, ʿan jaddihi, qāla: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: “yawmu al-jumuʿati ṣalātun kulluhu”.
We transmitted from ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib—may God be pleased with him—from his father, from his grandfather, who said: I heard the Messenger of God—God bless him and grant him peace—say: “The whole of Friday is prayer.”
«مَا مِنْ عَبْدٍ مُؤْمِنٍ قَامَ إِذَا اسْتَقَلَّتِ الشَّمْسُ وَارْتَفَعَتْ قِيدَ رُمْحٍ أَوْ أَكْثَرَ مِنْ ذَٰلِكَ، فَتَوَضَّأَ ثُمَّ أَسْبَغَ الْوُضُوءَ، فَصَلَّى تَسْبِيحَةَ الضُّحَى رَكْعَتَيْنِ إِيمَانًا وَاحْتِسَابًا، كَتَبَ اللَّهُ لَهُ مِائَتَيْ حَسَنَةٍ وَمَحَا عَنْهُ مِائَتَيْ سَيِّئَةٍ».
“mā min ʿabdin muʾminin qāma ʾidhā istaqallati al-shamsu wa-irtafaʿat qīda rumḥin ʾaw ʾakthara min dhālika, fatawaḍḍaʾa thumma ʾasbagha al-wuḍūʾa, faṣallā tasbīḥata al-ḍuḥā rakʿatayni ʾīmānan wa-iḥtisāban, kataba Allāhu lahu miʾatay ḥasanatin wamaḥā ʿanhu miʾatay sayyiʾatin”.
“When a believing servant rises after the sun has ascended a spear’s length or more, performs ablution and makes it complete, then prays two cycles of the forenoon glorification in faith and hope of reward, God records two hundred good deeds for him and erases two hundred evil deeds from him.”
«وَمَنْ صَلَّى أَرْبَعَ رَكَعَاتٍ رَفَعَ اللَّهُ تَبَارَكَ وَتَعَالَى لَهُ فِي الْجَنَّةِ أَرْبَعَمِائَةِ دَرَجَةٍ، وَمَنْ صَلَّى ثَمَانِيَ رَكَعَاتٍ رَفَعَ اللَّهُ لَهُ فِي الْجَنَّةِ ثَمَانِمِائَةِ دَرَجَةٍ، وَغَفَرَ اللَّهُ لَهُ ذُنُوبَهُ كُلَّهَا».
“waman ṣallā ʾarbaʿa rakaʿātin rafaʿa Allāhu tabāraka wataʿālā lahu fī al-jannati ʾarbaʿamiʾati darajatin, waman ṣallā thamāniya rakaʿātin rafaʿa Allāhu lahu fī al-jannati thamānimiʾati darajatin, waghafara Allāhu lahu dhunūbahu kullahā”.
“Whoever prays four cycles, God, blessed and exalted is He, raises him four hundred degrees in the Garden. Whoever prays eight cycles, God raises him eight hundred degrees in the Garden, and God forgives all his sins.”
«وَمَنْ صَلَّى اثْنَتَيْ عَشْرَةَ رَكْعَةً، كَتَبَ اللَّهُ عَزَّ وَجَلَّ لَهُ أَلْفًا وَمِائَتَيْ حَسَنَةٍ، وَمَحَا عَنْهُ أَلْفًا وَمِائَتَيْ سَيِّئَةٍ، وَرَفَعَ لَهُ فِي الْجَنَّةِ أَلْفًا وَمِائَتَيْ دَرَجَةٍ».
“waman ṣallā ithnatay ʿashrata rakʿatan, kataba Allāhu ʿazza wajalla lahu ʾalfan wamiʾatay ḥasanatin, wamaḥā ʿanhu ʾalfan wamiʾatay sayyiʾatin, warafaʿa lahu fī al-jannati ʾalfan wamiʾatay darajatin”.
“Whoever prays twelve cycles, God, mighty and majestic records twelve hundred good deeds for him, erases twelve hundred evil deeds from him, and raises him twelve hundred degrees in Paradise.”
أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى الصُّبْحَ يَوْمَ الْجُمُعَةِ فِي جَمَاعَةٍ، ثُمَّ جَلَسَ فِي الْمَسْجِدِ يَذْكُرُ اللَّهَ سُبْحَانَهُ وَتَعَالَى حَتَّى تَطْلُعَ الشَّمْسُ، كَانَ لَهُ فِي الْفِرْدَوْسِ الْأَعْلَى سَبْعُونَ دَرَجَةً».
ʾabū ṣāliḥin, ʿan ʾabī hurayrata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā al-ṣubḥa yawma al-jumuʿati fī jamāʿatin, thumma jalasa fī al-masjidi yadhkuru Allāha subḥānahu wataʿālā ḥattā taṭluʿa al-shamsu, kāna lahu fī al-firdawsi al-ʾaʿlā sabʿūna darajatan”.
Abū Ṣāliḥ related from Abū Hurayra, who said that the Messenger of God, God bless him and grant him peace, said: “Whoever prays the dawn prayer on Friday in congregation, then sits in the mosque remembering God, glorified and exalted is He, until the sun rises, will have seventy degrees in the highest Firdaws.”
«بُعْدُ مَا بَيْنَ الدَّرَجَتَيْنِ حُضْرُ الْجَوَادِ الْمُضَمَّرِ سَبْعِينَ سَنَةً؛ وَمَنْ صَلَّى صَلَاةَ الْجُمُعَةِ فِي جَمَاعَةٍ، كَانَ لَهُ فِي الْفِرْدَوْسِ خَمْسُونَ دَرَجَةً، حُضْرُ الْجَوَادِ خَمْسِينَ سَنَةً».
“buʿdu mā bayna al-darajatayni ḥuḍru al-jawādi al-muḍammari sabʿīna sanatan; waman ṣallā ṣalāta al-jumuʿati fī jamāʿatin, kāna lahu fī al-firdawsi khamsūna darajatan, ḥuḍru al-jawādi khamsīna sanatan”.
“The distance between two degrees is a lean racehorse’s gallop of seventy years. Whoever performs the Friday prayer in congregation will have fifty degrees in Firdaws, a racehorse’s gallop of fifty years.”
«وَمَنْ صَلَّى الْعَصْرَ فِي جَمَاعَةٍ، فَكَأَنَّمَا أَعْتَقَ ثَمَانِيَةً مِنْ وَلَدِ إِسْمَاعِيلَ، كُلُّهُمْ رَبُّ بَيْتٍ؛ وَمَنْ صَلَّى الْمَغْرِبَ فِي جَمَاعَةٍ، فَكَأَنَّمَا حَجَّ حَجَّةً مَبْرُورَةً وَعُمْرَةً مُتَقَبَّلَةً».
“waman ṣallā al-ʿaṣra fī jamāʿatin, fakaʾannamā ʾaʿtaqa thamāniyatan min waladi ʾismāʿīla, kulluhum rabbu baytin; waman ṣallā al-maghriba fī jamāʿatin, fakaʾannamā ḥajja ḥajjatan mabrūratan waʿumratan mutaqabbalatan”.
“Whoever prays the afternoon prayer in congregation is as though he emancipated eight descendants of Ishmael, each the head of a household. Whoever prays the sunset prayer in congregation is as though he completed an accepted pilgrimage and an accepted lesser pilgrimage.”
نَافِعٌ، عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ دَخَلَ الْجَامِعَ يَوْمَ الْجُمُعَةِ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَبْلَ صَلَاةِ الْجُمُعَةِ، قَرَأَ فِي كُلِّ رَكْعَةٍ الْحَمْدَ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ خَمْسِينَ مَرَّةً، فَإِنَّهُ لَمْ يَمُتْ حَتَّى يَرَى مَقْعَدَهُ فِي الْجَنَّةِ أَوْ يُرَى لَهُ».
nāfiʿun, ʿani ibni ʿumara, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man dakhala al-jāmiʿa yawma al-jumuʿati faṣallā ʾarbaʿa rakaʿātin qabla ṣalāti al-jumuʿati, qaraʾa fī kulli rakʿatin al-ḥamda marratan wa“qul huwa Allāhu ʾaḥadun” khamsīna marratan, faʾinnahu lam yamut ḥattā yarā maqʿadahu fī al-jannati ʾaw yurā lahu”.
Nāfiʿ related from Ibn ʿUmar, who said that the Messenger of God, God bless him and grant him peace, said: “Whoever enters the congregational mosque on Friday and prays four cycles before the Friday prayer, reciting in every cycle ‘Praise’ once and ‘Say: He is God, One’ fifty times, will not die until he sees his seat in the Garden, or it is seen on his behalf.”
ذِكْرُ صَلَاةِ يَوْمِ السَّبْتِ
dhikru ṣalāti yawmi al-sabti
An Account of Prayer on Saturday
سَعِيدٌ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى يَوْمَ السَّبْتِ أَرْبَعَ رَكَعَاتٍ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ مَرَّةً وَ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾ ثَلَاثَ مَرَّاتٍ، فَإِذَا فَرَغَ وَسَلَّمَ قَرَأَ آيَةَ الْكُرْسِيِّ».
saʿīdun, ʿan ʾabī hurayrata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā yawma al-sabti ʾarbaʿa rakaʿātin, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi marratan wa“qul yā ʾayyuhā al-kāfirūna” thalātha marrātin, faʾidhā faragha wasallama qaraʾa ʾāyata al-kursiyyi”.
Saʿīd related from Abū Hurayra that the Messenger of God—God bless him and grant him peace—said: “Whoever prays four cycles on Saturday, reciting in each cycle the Opening of the Book once and ‘Say: O unbelievers’ three times, and then, after finishing and giving the salutation, recites the Throne Verse…”
«كَتَبَ اللَّهُ لَهُ بِكُلِّ حَرْفٍ حَجَّةً وَعُمْرَةً، وَرَفَعَ لَهُ بِكُلِّ حَرْفٍ أَجْرَ سَنَةٍ صِيَامِ نَهَارِهَا وَقِيَامِ لَيْلِهَا، وَأَعْطَاهُ اللَّهُ عَزَّ وَجَلَّ بِكُلِّ حَرْفٍ ثَوَابَ شَهِيدٍ، وَكَانَ تَحْتَ ظِلِّ عَرْشِهِ مَعَ النَّبِيِّينَ وَالشُّهَدَاءِ».
“kataba Allāhu lahu bikulli ḥarfin ḥajjatan waʿumratan, warafaʿa lahu bikulli ḥarfin ʾajra sanatin ṣiyāmi nahārihā waqiyāmi laylihā, waʾaʿṭāhu Allāhu ʿazza wajalla bikulli ḥarfin thawāba shahīdin, wakāna taḥta ẓilli ʿarshihi maʿa al-nabiyyīna wa-al-shuhadāʾi”.
“…God records for him, for every letter, a pilgrimage and a lesser pilgrimage; for every letter He raises for him the reward of a year whose days were fasted and nights kept in prayer; for every letter God, mighty and majestic grants him the reward of a martyr; and he will be beneath the shade of His Throne with the prophets and martyrs.”
فَضْلُ صَلَاةِ الْجَمَاعَةِ
faḍlu ṣalāti al-jamāʿati
The Merit of Congregational Prayer
أَبُو كَامِلٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى أَرْبَعِينَ يَوْمًا فِي جَمَاعَةٍ، لَا تَفُوتُهُ التَّكْبِيرَةُ الْأُولَى مَعَ الْإِمَامِ، كَتَبَ اللَّهُ عَزَّ وَجَلَّ لَهُ بَرَاءَتَيْنِ: بَرَاءَةً مِنَ النَّارِ، وَبَرَاءَةً مِنَ النِّفَاقِ».
ʾabū kāmilin, ʿan ʾabī hurayrata, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “man ṣallā ʾarbaʿīna yawman fī jamāʿatin, lā tafūtuhu al-takbīratu al-ʾūlā maʿa al-ʾimāmi, kataba Allāhu ʿazza wajalla lahu barāʾatayni: barāʾatan mina al-nāri, wabarāʾatan mina al-nifāqi”.
Abū Kāmil related from Abū Hurayra, from the Prophet—God bless him and grant him peace—who said: “Whoever prays in congregation for forty days without missing the first declaration of God’s greatness with the imam, God, mighty and majestic records for him two guarantees of deliverance: one from the Fire and one from hypocrisy.”
ذِكْرُ مَا جَاءَ فِي صَلَوَاتِ اللَّيْلِ، وَمَا دَخَلَ فِيهِ مِنَ الصَّلَاةِ بَيْنَ الْعِشَاءَيْنِ
dhikru mā jāʾa fī ṣalawāti al-layli, wamā dakhala fīhi mina al-ṣalāti bayna al-ʿishāʾayni
Accounts of Night Prayers, Including Prayer between the Sunset and Night Prayers
صَلَاةُ لَيْلَةِ الْأَحَدِ
ṣalātu laylati al-ʾaḥadi
Prayer on the Night Before Sunday
عَنْ مُخْتَارِ بْنِ فُلْفُلٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ صَلَّى لَيْلَةَ الْأَحَدِ عِشْرِينَ رَكْعَةً، قَرَأَ فِي كُلِّ رَكْعَةٍ الْحَمْدَ لِلَّهِ مَرَّةً، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ خَمْسِينَ مَرَّةً، وَالْمُعَوِّذَتَيْنِ مَرَّةً».
ʿan mukhtāri bni fulfulin, ʿan ʾanasi bni mālikin, qāla: samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: “man ṣallā laylata al-ʾaḥadi ʿishrīna rakʿatan, qaraʾa fī kulli rakʿatin al-ḥamda li-llāhi marratan, wa“qul huwa Allāhu ʾaḥadun” khamsīna marratan, wa-al-muʿawwidhatayni marratan”.
From Mukhtār ibn Fulful, from Anas ibn Mālik, who said: I heard the Messenger of God—God bless him and grant him peace—say: “Whoever prays twenty cycles on the night before Sunday, reciting in each cycle ‘Praise be to God’ once, ‘Say: He is God, One’ fifty times, and the two protective sūras once…”
«ثُمَّ اسْتَغْفَرَ اللَّهَ عَزَّ وَجَلَّ مِائَةَ مَرَّةٍ، وَاسْتَغْفَرَ لِنَفْسِهِ وَلِوَالِدَيْهِ مِائَةَ مَرَّةٍ، وَصَلَّى عَلَى النَّبِيِّ، وَتَبَرَّأَ مِنْ حَوْلِهِ وَقُوَّتِهِ، وَالْتَجَأَ إِلَى حَوْلِ اللَّهِ عَزَّ وَجَلَّ وَقُوَّتِهِ».
“thumma istaghfara Allāha ʿazza wajalla miʾata marratin, wa-istaghfara linafsihi waliwālidayhi miʾata marratin, waṣallā ʿalā al-nabiyyi, watabarraʾa min ḥawlihi waquwwatihi, wa-iltajaʾa ʾilā ḥawli Allāhi ʿazza wajalla waquwwatihi”.
“…then seeks forgiveness from God, mighty and majestic, a hundred times, seeks forgiveness for himself and his parents a hundred times, invokes blessings upon the Prophet, disavows his own power and strength, and takes refuge in the power and strength of God, mighty and majestic…”
«وَقَالَ: أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ آدَمَ صَفْوَةُ اللَّهِ تَبَارَكَ وَتَعَالَى وَفِطْرَتُهُ، وَإِبْرَاهِيمَ خَلِيلُ اللَّهِ، وَمُوسَى كَلِيمُ اللَّهِ، وَعِيسَى رُوحُ اللَّهِ، وَمُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَبِيبُ اللَّهِ تَبَارَكَ وَتَعَالَى».
“waqāla: ʾashhadu ʾan lā ʾilāha ʾillā Allāhu waʾashhadu ʾanna ʾādama ṣafwatu Allāhi tabāraka wataʿālā wafiṭratuhu, waʾibrāhīma khalīlu Allāhi wamūsā kalīmu Allāhi waʿīsā rūḥu Allāhi wamuḥammadan ṣallā Allāhu ʿalayhi wasallama ḥabību Allāhi tabāraka wataʿālā”.
“…and says: ‘I bear witness that there is no god but God. I bear witness that Adam is God’s chosen one—blessed and exalted is He—and His creation; Abraham is God’s intimate friend; Moses is the one to whom God spoke; Jesus is God’s spirit; and Muḥammad—God bless him and grant him peace—is God’s beloved, blessed and exalted is He’…”
«كَانَ لَهُ مِنَ الثَّوَابِ بِعَدَدِ مَنْ دَعَا لِلَّهِ عَزَّ وَجَلَّ وَلَدًا، وَمَنْ لَمْ يَدْعُ لِلَّهِ عَزَّ وَجَلَّ وَلَدًا، وَبَعَثَهُ اللَّهُ تَبَارَكَ وَتَعَالَى يَوْمَ الْقِيَامَةِ مَعَ الْآمِنِينَ، وَكَانَ حَقًّا عَلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى يَوْمَ الْقِيَامَةِ أَنْ يُدْخِلَهُ الْجَنَّةَ مَعَ النَّبِيِّينَ».
“kāna lahu mina al-thawābi biʿadadi man daʿā li-llāhi ʿazza wajalla waladan, waman lam yadʿu li-llāhi ʿazza wajalla waladan, wabaʿathahu Allāhu tabāraka wataʿālā yawma al-qiyāmati maʿa al-ʾāminīna, wakāna ḥaqqan ʿalā Allāhi subḥānahu wataʿālā yawma al-qiyāmati ʾan yudkhilahu al-jannata maʿa al-nabiyyīna”.
“…he receives reward equal to the number of those who ascribed a child to God, mighty and majestic, and those who did not ascribe a child to God, mighty and majestic. God, blessed and exalted is He, raises him on the Day of Resurrection among those who are secure; and it is incumbent upon God, glorified and exalted is He, to admit him to the Garden with the prophets on the Day of Resurrection.”
فَصْلٌ: صَلَاةُ لَيْلَةِ الِاثْنَيْنِ
faṣlun: ṣalātu laylati al-ithnayni
Section: Prayer on the Night Before Monday
رَوَيْنَا عَنِ الْأَعْمَشِ، عَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى لَيْلَةَ الِاثْنَيْنِ أَرْبَعَ رَكَعَاتٍ، قَرَأَ فِي الرَّكْعَةِ الْأُولَى الْحَمْدَ لِلَّهِ وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ عَشْرَ مَرَّاتٍ».
rawaynā ʿani al-ʾaʿmashi, ʿan ʾanasin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā laylata al-ithnayni ʾarbaʿa rakaʿātin, qaraʾa fī al-rakʿati al-ʾūlā al-ḥamda li-llāhi wa“qul huwa Allāhu ʾaḥadun” ʿashra marrātin”.
We transmitted from al-Aʿmash, from Anas, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever prays four cycles on the night before Monday, reciting in the first cycle ‘Praise be to God’ and ‘Say: He is God, One’ ten times…”
«وَفِي الرَّكْعَةِ الثَّانِيَةِ الْحَمْدَ لِلَّهِ وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ عِشْرِينَ مَرَّةً، وَفِي الرَّكْعَةِ الثَّالِثَةِ الْحَمْدَ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثَلَاثِينَ مَرَّةً».
“wafī al-rakʿati al-thāniyati al-ḥamda li-llāhi wa“qul huwa Allāhu ʾaḥadun” ʿishrīna marratan, wafī al-rakʿati al-thālithati al-ḥamda marratan wa“qul huwa Allāhu ʾaḥadun” thalāthīna marratan”.
“…in the second cycle ‘Praise’ and ‘Say: He is God, One’ twenty times, and in the third ‘Praise’ once and ‘Say: He is God, One’ thirty times…”
«وَفِي الرَّكْعَةِ الرَّابِعَةِ الْحَمْدَ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ أَرْبَعِينَ مَرَّةً، ثُمَّ تَشَهَّدَ وَسَلَّمَ، وَقَرَأَ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ خَمْسًا وَسَبْعِينَ مَرَّةً».
“wafī al-rakʿati al-rābiʿati al-ḥamda marratan wa“qul huwa Allāhu ʾaḥadun” ʾarbaʿīna marratan, thumma tashahhada wasallama, waqaraʾa “qul huwa Allāhu ʾaḥadun” khamsan wasabʿīna marratan”.
“…and in the fourth cycle, ‘Praise’ once and ‘Say: He is God, One’ forty times. Then he recites the testimony, gives the salutation, and recites ‘Say: He is God, One’ seventy-five times…”
«وَاسْتَغْفَرَ اللَّهَ لِنَفْسِهِ وَلِوَالِدَيْهِ خَمْسًا وَسَبْعِينَ مَرَّةً، وَصَلَّى عَلَى مُحَمَّدٍ خَمْسًا وَسَبْعِينَ مَرَّةً، ثُمَّ سَأَلَ اللَّهَ سُبْحَانَهُ وَتَعَالَى حَاجَتَهُ، كَانَ حَقًّا عَلَى اللَّهِ عَزَّ وَجَلَّ أَنْ يُؤْتِيَهُ سُؤْلَهُ مَا سَأَلَ، وَهِيَ تُسَمَّى صَلَاةَ الْحَاجَةِ».
“wa-istaghfara Allāha linafsihi waliwālidayhi khamsan wasabʿīna marratan, waṣallā ʿalā muḥammadin khamsan wasabʿīna marratan, thumma saʾala Allāha subḥānahu wataʿālā ḥājatahu, kāna ḥaqqan ʿalā Allāhi ʿazza wajalla ʾan yuʾtiyahu suʾlahu mā saʾala, wahiya tusammā ṣalāta al-ḥājati”.
“…seeks God’s forgiveness for himself and his parents seventy-five times, invokes blessings upon Muḥammad seventy-five times, and then asks God, glorified and exalted is He, for his need. It is incumbent upon God, mighty and majestic, to give him his request, whatever he has asked. This is called the Prayer of Need.”
الْقَاسِمُ بْنُ عَبْدِ الرَّحْمَٰنِ، عَنْ أَبِي أُمَامَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى لَيْلَةَ الِاثْنَيْنِ رَكْعَتَيْنِ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ خَمْسَ عَشْرَةَ مَرَّةً».
al-qāsimu bnu ʿabdi al-raḥmāni, ʿan ʾabī ʾumāmata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā laylata al-ithnayni rakʿatayni, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi, wa“qul huwa Allāhu ʾaḥadun” khamsa ʿashrata marratan”.
Al-Qāsim ibn ʿAbd al-Raḥmān related from Abū Umāma, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever prays two cycles on the night before Monday, reciting in each cycle the Opening of the Book and ‘Say: He is God, One’ fifteen times…”
«وَ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ خَمْسَ عَشْرَةَ مَرَّةً، وَ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ خَمْسَ عَشْرَةَ مَرَّةً، وَيَقْرَأُ بَعْدَ التَّسْلِيمِ خَمْسَ عَشْرَةَ مَرَّةً آيَةَ الْكُرْسِيِّ، وَيَسْتَغْفِرُ اللَّهَ سُبْحَانَهُ وَتَعَالَى خَمْسَ عَشْرَةَ مَرَّةً».
“wa“qul ʾaʿūdhu birabbi al-falaqi” khamsa ʿashrata marratan, wa“qul ʾaʿūdhu birabbi al-nāsi” khamsa ʿashrata marratan, wayaqraʾu baʿda al-taslīmi khamsa ʿashrata marratan ʾāyata al-kursiyyi, wayastaghfiru Allāha subḥānahu wataʿālā khamsa ʿashrata marratan”.
“…‘Say: I seek refuge in the Lord of daybreak’ fifteen times, and ‘Say: I seek refuge in the Lord of humankind’ fifteen times; and after the salutation recites the Throne Verse fifteen times and seeks God’s forgiveness—glory be to Him and exalted is He—fifteen times…”
«جَعَلَ اللَّهُ عَزَّ وَجَلَّ اسْمَهُ فِي أَصْحَابِ الْجَنَّةِ وَإِنْ كَانَ مِنْ أَصْحَابِ النَّارِ، وَغَفَرَ لَهُ ذُنُوبَ السِّرِّ وَذُنُوبَ الْعَلَانِيَةِ، وَكَتَبَ لَهُ بِكُلِّ آيَةٍ قَرَأَهَا حَجَّةً وَعُمْرَةً، وَإِنْ مَاتَ مَا بَيْنَ الِاثْنَيْنِ إِلَى الِاثْنَيْنِ مَاتَ شَهِيدًا».
“jaʿala Allāhu ʿazza wajalla ismahu fī ʾaṣḥābi al-jannati waʾin kāna min ʾaṣḥābi al-nāri, waghafara lahu dhunūba al-sirri wadhunūba al-ʿalāniyati, wakataba lahu bikulli ʾāyatin qaraʾahā ḥajjatan waʿumratan, waʾin māta mā bayna al-ithnayni ʾilā al-ithnayni māta shahīdan”.
“…God, mighty and majestic places his name among the people of Paradise, even if he had been among the people of the Fire; forgives his secret and public sins; records for him a pilgrimage and a lesser pilgrimage for every verse he recited; and, if he dies between that Monday and the next, he dies a martyr.”
ذِكْرُ صَلَاةِ لَيْلَةِ الثُّلَاثَاءِ
dhikru ṣalāti laylati al-thulāthāʾi
An Account of Prayer on the Night Before Tuesday
فِي الْخَبَرِ: «مَنْ صَلَّى لَيْلَةَ الثُّلَاثَاءِ اثْنَتَيْ عَشْرَةَ رَكْعَةً، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ مَرَّةً، وَ﴿إِذَا جَاءَ نَصْرُ اللَّهِ﴾ خَمْسَ عَشْرَةَ مَرَّةً، بَنَى اللَّهُ لَهُ بَيْتًا فِي الْجَنَّةِ، عَرْضُهُ وَطُولُهُ وُسْعُ الدُّنْيَا سَبْعَ مَرَّاتٍ».
fī al-khabari: “man ṣallā laylata al-thulāthāʾi ithnatay ʿashrata rakʿatan, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi marratan, wa“ʾidhā jāʾa naṣru Allāhi” khamsa ʿashrata marratan, banā Allāhu lahu baytan fī al-jannati, ʿarḍuhu waṭūluhu wusʿu al-dunyā sabʿa marrātin”.
It is reported: “Whoever prays twelve cycles on the night before Tuesday, reciting in each cycle the Opening of the Book once and ‘When God’s help comes’ fifteen times, God builds for him a house in Paradise whose width and length are seven times the expanse of the world.”
صَلَاةُ لَيْلَةِ الْأَرْبِعَاءِ
ṣalātu laylati al-ʾarbiʿāʾi
Prayer on the Night Before Wednesday
فِي الْخَبَرِ: «مَنْ صَلَّى لَيْلَةَ الْأَرْبِعَاءِ رَكْعَتَيْنِ، يَقْرَأُ فِي أَوَّلِ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ مَرَّةً، وَ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ عَشْرَ مَرَّاتٍ».
fī al-khabari: “man ṣallā laylata al-ʾarbiʿāʾi rakʿatayni, yaqraʾu fī ʾawwali rakʿatin fātiḥata al-kitābi marratan, wa“qul ʾaʿūdhu birabbi al-falaqi” ʿashra marrātin”.
It is reported: “Whoever prays two cycles on the night before Wednesday, reciting in the first cycle the Opening of the Book once and ‘Say: I seek refuge in the Lord of daybreak’ ten times…”
«وَفِي الرَّكْعَةِ الثَّانِيَةِ فَاتِحَةَ الْكِتَابِ مَرَّةً، وَ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ عَشْرَ مَرَّاتٍ، نَزَلَ مِنْ كُلِّ سَمَاءٍ سَبْعُونَ أَلْفَ مَلَكٍ يَكْتُبُونَ ثَوَابَهُ إِلَى يَوْمِ الْقِيَامَةِ».
“wafī al-rakʿati al-thāniyati fātiḥata al-kitābi marratan, wa“qul ʾaʿūdhu birabbi al-nāsi” ʿashra marrātin, nazala min kulli samāʾin sabʿūna ʾalfa malakin yaktubūna thawābahu ʾilā yawmi al-qiyāmati”.
“…and in the second cycle the Opening of the Book once and ‘Say: I seek refuge in the Lord of humankind’ ten times, seventy thousand angels descend from every heaven and record his reward until the Day of Resurrection.”
فَضْلُ صَلَاةِ لَيْلَةِ الْخَمِيسِ
faḍlu ṣalāti laylati al-khamīsi
The Merit of Prayer on the Night Before Thursday
أَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى لَيْلَةَ الْخَمِيسِ مَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ رَكْعَتَيْنِ، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَآيَةَ الْكُرْسِيِّ خَمْسَ مَرَّاتٍ».
ʾabū ṣāliḥin, ʿan ʾabī hurayrata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā laylata al-khamīsi mā bayna al-maghribi wa-al-ʿishāʾi rakʿatayni, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi waʾāyata al-kursiyyi khamsa marrātin”.
Abū Ṣāliḥ related from Abū Hurayra that the Messenger of God—God bless him and grant him peace—said: “Whoever prays two cycles on the night before Thursday between the sunset and night prayers, reciting in each cycle the Opening of the Book and the Throne Verse five times…”
«وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ خَمْسَ مَرَّاتٍ، وَالْمُعَوِّذَتَيْنِ خَمْسَ مَرَّاتٍ، فَإِذَا فَرَغَ مِنْ صَلَاتِهِ اسْتَغْفَرَ اللَّهَ تَبَارَكَ وَتَعَالَى خَمْسَ عَشْرَةَ مَرَّةً، وَجَعَلَ ثَوَابَهُ لِوَالِدَيْهِ، فَقَدْ أَدَّى حَقَّهُمَا وَإِنْ كَانَ عَاقًّا لَهُمَا، وَأَعْطَاهُ اللَّهُ تَعَالَى مَا يُعْطِي الصِّدِّيقِينَ وَالشُّهَدَاءَ».
“wa“qul huwa Allāhu ʾaḥadun” khamsa marrātin, wa-al-muʿawwidhatayni khamsa marrātin, faʾidhā faragha min ṣalātihi istaghfara Allāha tabāraka wataʿālā khamsa ʿashrata marratan, wajaʿala thawābahu liwālidayhi, faqad ʾaddā ḥaqqahumā waʾin kāna ʿāqqan lahumā, waʾaʿṭāhu Allāhu taʿālā mā yuʿṭī al-ṣiddīqīna wa-al-shuhadāʾa”.
“…‘Say: He is God, One’ five times, and the two protective sūras five times; then, after finishing his prayer, seeks the forgiveness of God, blessed and exalted, fifteen times and dedicates its reward to his parents, has fulfilled their due even if he had been undutiful to them, and God Most High gives him what He gives the utterly truthful and the martyrs.”
فَضْلُ صَلَاةِ لَيْلَةِ الْجُمُعَةِ
faḍlu ṣalāti laylati al-jumuʿati
The Merit of Prayer on the Night Before Friday
أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى لَيْلَةَ الْجُمُعَةِ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ اثْنَتَيْ عَشْرَةَ رَكْعَةً، يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ﴾ إِحْدَى عَشْرَةَ مَرَّةً».
ʾabū jaʿfarin muḥammadu bnu ʿaliyyin, ʿan jābirin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “man ṣallā laylata al-jumuʿati bayna al-maghribi wa-al-ʿishāʾi ithnatay ʿashrata rakʿatan, yaqraʾu fī kulli rakʿatin fātiḥata al-kitābi marratan wa“qul huwa Allāhu” ʾiḥdā ʿashrata marratan”.
Abū Jaʿfar Muḥammad ibn ʿAlī related from Jābir, from the Prophet, God bless him and grant him peace, who said: “Whoever prays twelve cycles on the night before Friday between the sunset and evening prayers, reciting in each cycle the Opening of the Book once and ‘Say: He is God’ eleven times…”
«فَكَأَنَّمَا عَبَدَ اللَّهَ سُبْحَانَهُ وَتَعَالَى اثْنَتَيْ عَشْرَةَ سَنَةً، صِيَامَ نَهَارِهَا وَقِيَامَ لَيْلِهَا».
“fakaʾannamā ʿabada Allāha subḥānahu wataʿālā ithnatay ʿashrata sanatan, ṣiyāma nahārihā waqiyāma laylihā”.
“…it is as though he worshiped God—glory be to Him and exalted is He—for twelve years, fasting their days and standing in prayer through their nights.”
وَرَوَيْنَا عَنْ كَثِيرِ بْنِ سُلَيْمٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى لَيْلَةَ الْجُمُعَةِ الْعِشَاءَ الْآخِرَةَ فِي جَمَاعَةٍ، وَصَلَّى رَكْعَتَيِ السُّنَّةِ، ثُمَّ صَلَّى بَعْدَهُمَا عَشْرَ رَكَعَاتٍ».
warawaynā ʿan kathīri bni sulaymin, ʿan ʾanasi bni mālikin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā laylata al-jumuʿati al-ʿishāʾa al-ʾākhirata fī jamāʿatin, waṣallā rakʿatayi al-sunnati, thumma ṣallā baʿdahumā ʿashra rakaʿātin”.
We also transmitted from Kathīr ibn Sulaym, from Anas ibn Mālik, who said that the Messenger of God—God bless him and grant him peace—said: “Whoever performs the late-night prayer in congregation on the night before Friday, prays the two customary cycles, and then prays ten cycles after them…”
«قَرَأَ فِي كُلِّ رَكْعَةٍ الْحَمْدَ مَرَّةً، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مَرَّةً، وَالْمُعَوِّذَتَيْنِ مَرَّةً، ثُمَّ أَوْتَرَ بِثَلَاثِ رَكَعَاتٍ، وَنَامَ عَلَى جَنْبِهِ الْأَيْمَنِ وَوَجْهُهُ إِلَى الْقِبْلَةِ، فَكَأَنَّمَا أَحْيَا لَيْلَةَ الْقَدْرِ».
“qaraʾa fī kulli rakʿatin al-ḥamda marratan, wa“qul huwa Allāhu ʾaḥadun” marratan, wa-al-muʿawwidhatayni marratan, thumma ʾawtara bithalāthi rakaʿātin, wanāma ʿalā janbihi al-ʾaymani wawajhuhu ʾilā al-qiblati, fakaʾannamā ʾaḥyā laylata al-qadri”.
“…reciting in each cycle ‘Praise’ once, ‘Say: He is God, One’ once, and the two sūras of refuge once, then performs witr in three cycles and sleeps on his right side with his face toward the prayer direction, it is as though he kept the Night of Decree alive in worship.”
وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِي اللَّيْلَةِ الْغَرَّاءِ وَالْيَوْمِ الْأَزْهَرِ»، يَعْنِي لَيْلَةَ الْجُمُعَةِ وَيَوْمَ الْجُمُعَةِ.
waqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: “ʾakthirū ʿalayya mina al-ṣalāti fī al-laylati al-gharrāʾi wa-al-yawmi al-ʾazhari”, yaʿnī laylata al-jumuʿati wayawma al-jumuʿati.
The Prophet—God bless him and grant him peace—also said: “Invoke abundant blessings upon me on the radiant night and the resplendent day,” meaning the night before Friday and Friday.
فَضْلُ صَلَاةِ لَيْلَةِ السَّبْتِ
faḍlu ṣalāti laylati al-sabti
The Merit of Prayer on the Night Before Saturday
عَنْ كَثِيرِ بْنِ شِنْظِيرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى لَيْلَةَ السَّبْتِ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ اثْنَتَيْ عَشْرَةَ رَكْعَةً، بَنَى اللَّهُ لَهُ قَصْرًا فِي الْجَنَّةِ».
ʿan kathīri bni shinẓīrin, ʿan ʾanasi bni mālikin, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “man ṣallā laylata al-sabti bayna al-maghribi wa-al-ʿishāʾi ithnatay ʿashrata rakʿatan, banā Allāhu lahu qaṣran fī al-jannati”.
From Kathīr ibn Shinẓīr, from Anas ibn Mālik, from the Prophet—God bless him and grant him peace—who said: “Whoever prays twelve cycles on the night before Saturday between the sunset and night prayers, God builds him a palace in Paradise.”
«وَكَأَنَّمَا تَصَدَّقَ عَلَى كُلِّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَتَبَرَّأَ مِنَ الْيَهُودِيَّةِ، وَكَانَ حَقًّا عَلَى اللَّهِ عَزَّ وَجَلَّ أَنْ يَغْفِرَ لَهُ».
“wakaʾannamā taṣaddaqa ʿalā kulli muʾminin wamuʾminatin, watabarraʾa mina al-yahūdiyyati, wakāna ḥaqqan ʿalā Allāhi ʿazza wajalla ʾan yaghfira lahu”.
“It is as though he gave charity to every believing man and woman and renounced Judaism, and it is incumbent upon God, mighty and majestic to forgive him.”
ذِكْرُ فَضْلِ الصَّلَاةِ بَيْنَ الْعِشَاءَيْنِ، وَمَا يَخْتَصُّ بِهِ ذَٰلِكَ الْوَقْتُ فِي كُلِّ لَيْلَةٍ
dhikru faḍli al-ṣalāti bayna al-ʿishāʾayni, wamā yakhtaṣṣu bihi dhālika al-waqtu fī kulli laylatin
An Account of the Merit of Prayer between the Two Evening Prayers and What Distinguishes That Time Every Night
رَوَيْنَا عَنْ سُلَيْمَانَ التَّيْمِيِّ أَنَّ رَجُلًا حَدَّثَهُ، قَالَ: قِيلَ لِعُبَيْدٍ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: هَلْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُ بِالصَّلَاةِ غَيْرِ الْمَكْتُوبَةِ؟ قَالَ: مَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.
rawaynā ʿan sulaymāna al-taymiyyi ʾanna rajulan ḥaddathahu, qāla: qīla liʿubaydin mawlā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: hal kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaʾmuru bi-al-ṣalāti ghayri al-maktūbati? qāla: mā bayna al-maghribi wa-al-ʿishāʾi.
We have related from Sulaymān al-Taymī that a man told him: ʿUbayd, the client of the Messenger of God, God bless him and grant him peace, was asked, “Did the Messenger of God, God bless him and grant him peace, command prayer other than the prescribed prayer?” He replied, “Between the sunset and evening prayers.”
أَبُو صَخْرٍ، سَمِعَ مُحَمَّدَ بْنَ الْمُنْكَدِرِ يُحَدِّثُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ صَلَّى مَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ فَإِنَّهَا مِنْ صَلَاةِ الْأَوَّابِينَ».
ʾabū ṣakhrin, samiʿa muḥammada bna al-munkadiri yuḥaddithu ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla: “man ṣallā mā bayna al-maghribi wa-al-ʿishāʾi faʾinnahā min ṣalāti al-ʾawwābīna”.
Abū Ṣakhr heard Muḥammad ibn al-Munkadir relate from the Prophet—God bless him and grant him peace—who said: “Whoever prays between sunset and nightfall performs one of the prayers of those who continually return to God.”
عَبْدُ الرَّحْمَٰنِ بْنُ الْأَسْوَدِ، عَنْ أَبِيهِ، قَالَ: مَا أَتَيْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ فِي تِلْكَ السَّاعَةِ إِلَّا وَجَدْتُهُ يُصَلِّي، فَقُلْتُ لَهُ فِي ذَٰلِكَ، فَقَالَ: نَعَمْ، سَاعَةُ الْغَفْلَةِ، يَعْنِي بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.
ʿabdu al-raḥmāni bnu al-ʾaswadi, ʿan ʾabīhi, qāla: mā ʾataytu ʿabda Allāhi bna masʿūdin fī tilka al-sāʿati ʾillā wajadtuhu yuṣallī, faqultu lahu fī dhālika, faqāla: naʿam, sāʿatu al-ghaflati, yaʿnī bayna al-maghribi wa-al-ʿishāʾi.
ʿAbd al-Raḥmān ibn al-Aswad related from his father: Whenever I came to ʿAbd Allāh ibn Masʿūd at that hour, I found him praying. I asked him about it, and he replied, “Yes—it is the hour of heedlessness,” meaning the interval between the sunset and night prayers.
وَسُئِلَ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ شَيْءٍ كَانَ يَصْنَعُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ إِذَا دَخَلَ مَنْزِلَهُ؟ قَالَ: يُصَلِّي.
wasuʾila mawlā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: ʾayyu shayʾin kāna yaṣnaʿu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama bayna al-maghribi wa-al-ʿishāʾi ʾidhā dakhala manzilahu? qāla: yuṣallī.
The client of the Messenger of God, God bless him and grant him peace, was asked: “What did the Prophet, God bless him and grant him peace, do between the sunset and evening prayers when he entered his home?” He replied: “He prayed.”
ثَابِتٌ الْبُنَانِيُّ، قَالَ: كَانَ أَنَسُ بْنُ مَالِكٍ يُصَلِّي بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ، وَيَقُولُ: هِيَ نَاشِئَةُ اللَّيْلِ.
thābitun al-bunāniyyu, qāla: kāna ʾanasu bnu mālikin yuṣallī bayna al-maghribi wa-al-ʿishāʾi, wayaqūlu: hiya nāshiʾatu al-layli.
Thābit al-Bunānī said: Anas ibn Mālik used to pray between the sunset and evening prayers and say, “This is the arising of the night.”
حَدَّثَنَا عَنْ فُضَيْلِ بْنِ عِيَاضٍ، عَنْ أَبَانَ بْنِ أَبِي عَيَّاشٍ، قَالَ: سَأَلَتِ امْرَأَةٌ أَنَسَ بْنَ مَالِكٍ، فَقَالَتْ: إِنِّي أَرْقُدُ قَبْلَ الْعِشَاءِ. فَنَهَاهَا، وَقَالَ: نَزَلَتْ هَٰذِهِ الْآيَةُ فِيمَا بَيْنَهُمَا: ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ [السَّجْدَةِ: ١٦].
ḥaddathanā ʿan fuḍayli bni ʿiyāḍin, ʿan ʾabāna bni ʾabī ʿayyāshin, qāla: saʾalati imraʾatun ʾanasa bna mālikin, faqālat: ʾinnī ʾarqudu qabla al-ʿishāʾi. fanahāhā, waqāla: nazalat hādhihi al-ʾāyatu fīmā baynahumā: “tatajāfā junūbuhum ʿani al-maḍājiʿi” (al-sajdati: 16).
We were told from Fuḍayl ibn ʿIyāḍ, from Abān ibn Abī ʿAyyāsh, who said: A woman asked Anas ibn Mālik, saying, “I go to sleep before the night prayer.” He forbade her and said, “This verse was revealed concerning the interval between the two prayers: ‘Their sides forsake their beds’ [al-Sajda 32:16].”
حَدَّثَنَا أَحْمَدُ بْنُ أَبِي الْحَوَارِي، قَالَ: قُلْتُ لِأَبِي سُلَيْمَانَ الدَّارَانِيِّ: أَصُومُ النَّهَارَ وَأَقْعُدُ أَتَعَشَّىٰ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ أَحَبُّ إِلَيْكَ، أَوْ أُفْطِرُ النَّهَارَ وَأُحْيِي مَا بَيْنَهُمَا؟
ḥaddathanā ʾaḥmadu bnu ʾabī al-ḥawārī, qāla: qultu liʾabī sulaymāna al-dārāniyyi: ʾaṣūmu al-nahāra waʾaqʿudu ʾataʿashshā bayna al-maghribi wa-al-ʿishāʾi ʾaḥabbu ʾilayka, ʾaw ʾufṭiru al-nahāra waʾuḥyī mā baynahumā?
Aḥmad ibn Abī al-Ḥawārī related to us: I asked Abū Sulaymān al-Dārānī, “Do you prefer that I fast during the day and sit eating supper between the sunset and evening prayers, or that I do not fast during the day and keep the time between them alive in worship?”
فَقَالَ: إِنْ جَمَعْتَهُمَا فَهُوَ أَفْضَلُ. قُلْتُ: فَإِنْ لَمْ يَتَيَسَّرْ لِي؟ قَالَ: فَأَفْطِرْ بِالنَّهَارِ وَصَلِّ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.
faqāla: ʾin jamaʿtahumā fahuwa ʾafḍalu. qultu: faʾin lam yatayassar lī? qāla: faʾafṭir bi-al-nahāri waṣalli bayna al-maghribi wa-al-ʿishāʾi.
He replied, “If you can combine both, that is best.” I asked, “And if I cannot?” He said, “Then do not fast by day, and pray between the sunset and night prayers.”
هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَفْضَلَ الصَّلَوَاتِ عِنْدَ اللَّهِ عَزَّ وَجَلَّ صَلَاةُ الْمَغْرِبِ؛ لَمْ يَحُطَّهَا عَنْ مُسَافِرٍ وَلَا مُقِيمٍ، فَتَحَ بِهَا صَلَاةَ اللَّيْلِ، وَخَتَمَ بِهَا صَلَاةَ النَّهَارِ».
hishāmu bnu ʿurwata, ʿan ʾabīhi, ʿan ʿāʾishata, qālat: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “ʾinna ʾafḍala al-ṣalawāti ʿinda Allāhi ʿazza wajalla ṣalātu al-maghribi; lam yaḥuṭṭahā ʿan musāfirin walā muqīmin, fataḥa bihā ṣalāta al-layli, wakhatama bihā ṣalāta al-nahāri”.
Hishām ibn ʿUrwa related from his father, from ʿĀʾisha, who said that the Messenger of God, God bless him and grant him peace, said: “The best prayer in the sight of God, mighty and majestic, is the sunset prayer. He has not reduced it for either traveler or resident. With it He begins the night’s prayer and ends the day’s prayer.”
«فَمَنْ صَلَّى الْمَغْرِبَ وَصَلَّى بَعْدَهَا رَكْعَتَيْنِ، بَنَى اللَّهُ لَهُ قَصْرَيْنِ فِي الْجَنَّةِ — لَا أَدْرِي مِنْ ذَهَبٍ أَوْ فِضَّةٍ — وَمَنْ صَلَّى بَعْدَهَا أَرْبَعَ رَكَعَاتٍ، غَفَرَ اللَّهُ لَهُ ذُنُوبَ عِشْرِينَ سَنَةً، أَوْ قَالَ: أَرْبَعِينَ سَنَةً».
“faman ṣallā al-maghriba waṣallā baʿdahā rakʿatayni, banā Allāhu lahu qaṣrayni fī al-jannati — lā ʾadrī min dhahabin ʾaw fiḍḍatin — waman ṣallā baʿdahā ʾarbaʿa rakaʿātin, ghafara Allāhu lahu dhunūba ʿishrīna sanatan, ʾaw qāla: ʾarbaʿīna sanatan”.
“Whoever prays the sunset prayer and then two cycles after it, God builds him two palaces in Paradise—I do not know whether of gold or silver. Whoever prays four cycles after it, God forgives him the sins of twenty years—or, he said, forty years.”
أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى سِتَّ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ، عَدَلَتْ لَهُ عِبَادَةَ سَنَةٍ، أَوْ كَأَنَّهُ أَحْيَا لَيْلَةَ الْقَدْرِ».
ʾabū salamata, ʿan ʾabī hurayrata, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā sitta rakaʿātin baʿda al-maghribi, ʿadalat lahu ʿibādata sanatin, ʾaw kaʾannahu ʾaḥyā laylata al-qadri”.
Abū Salama related from Abū Hurayra that the Messenger of God—God bless him and grant him peace—said: “Whoever prays six cycles after the sunset prayer, they equal for him a year of worship—or it is as though he kept vigil through the Night of Destiny.”
سَعِيدُ بْنُ جُبَيْرٍ، عَنْ ثَوْبَانَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ عَكَفَ نَفْسَهُ مَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ فِي مَسْجِدِ جَمَاعَةٍ، لَمْ يَتَكَلَّمْ إِلَّا بِصَلَاةٍ أَوْ قُرْآنٍ، كَانَ حَقًّا عَلَى اللَّهِ سُبْحَانَهُ وَتَعَالَى أَنْ يَبْنِيَ لَهُ قَصْرَيْنِ فِي الْجَنَّةِ».
saʿīdu bnu jubayrin, ʿan thawbāna, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ʿakafa nafsahu mā bayna al-maghribi wa-al-ʿishāʾi fī masjidi jamāʿatin, lam yatakallam ʾillā biṣalātin ʾaw qurʾānin, kāna ḥaqqan ʿalā Allāhi subḥānahu wataʿālā ʾan yabniya lahu qaṣrayni fī al-jannati”.
Saʿīd ibn Jubayr related from Thawbān that the Messenger of God—God bless him and grant him peace—said: “Whoever devotes himself in a congregational mosque between the sunset and night prayers, speaking only in prayer or Qurʾān, it is incumbent upon God—glory be to Him and exalted is He—to build him two palaces in Paradise.”
«مَسِيرَةُ كُلِّ قَصْرٍ مِنْهُمَا مِائَةُ عَامٍ، وَيَغْرِسُ لَهُ بَيْنَهُمَا غِرَاسًا، لَوْ طَافَهُ أَهْلُ الدُّنْيَا لَوَسِعَهُمْ».
“masīratu kulli qaṣrin minhumā miʾatu ʿāmin, wayaghrisu lahu baynahumā ghirāsan, law ṭāfahu ʾahlu al-dunyā lawasiʿahum”.
“Each palace is a hundred years’ journey across, and between them He plants for him a garden so vast that, were all the people of the world to travel around it, it would contain them.”
مُحَمَّدُ بْنُ الْحَجَّاجِ، سَمِعَ عَبْدَ الْكَرِيمِ بْنَ الْحَارِثِ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ رَكَعَ عَشْرَ رَكَعَاتٍ مَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ، بُنِيَ لَهُ قَصْرٌ فِي الْجَنَّةِ».
muḥammadu bnu al-ḥajjāji, samiʿa ʿabda al-karīmi bna al-ḥārithi yuḥaddithu ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: “man rakaʿa ʿashra rakaʿātin mā bayna al-maghribi wa-al-ʿishāʾi, buniya lahu qaṣrun fī al-jannati”.
Muḥammad ibn al-Ḥajjāj heard ʿAbd al-Karīm ibn al-Ḥārith relate that the Messenger of God—God bless him and grant him peace—said: “Whoever performs ten cycles between the sunset and night prayers will have a palace built for him in Paradise.”
فَقَالَ عُمَرُ: إِذًا تَكْثُرُ قُصُورُنَا يَا رَسُولَ اللَّهِ. قَالَ: «اللَّهُ أَكْبَرُ وَأَفْضَلُ»، أَوْ قَالَ: «وَأَطْيَبُ».
faqāla ʿumaru: ʾidhan takthuru quṣūrunā yā rasūla Allāhi. qāla: “Allāhu ʾakbaru waʾafḍalu”, ʾaw qāla: “waʾaṭyabu”.
ʿUmar said, “Then our palaces will be many, Messenger of God!” He replied, “God is greater and more bountiful”—or he said, “and better.”
أَبُو عَائِشَةَ السَّعْدِيُّ وَأَبُو حَفْصٍ الْعَوْفِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ صَلَّى الْمَغْرِبَ فِي جَمَاعَةٍ، ثُمَّ صَلَّى بَعْدَهَا رَكْعَتَيْنِ، وَلَمْ يَتَكَلَّمْ بِشَيْءٍ فِيمَا بَيْنَ ذَٰلِكَ مِنْ أَمْرِ الدُّنْيَا».
ʾabū ʿāʾishata al-saʿdiyyu waʾabū ḥafṣin al-ʿawfiyyu, ʿan ʾanasi bni mālikin, qāla: qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: “man ṣallā al-maghriba fī jamāʿatin, thumma ṣallā baʿdahā rakʿatayni, walam yatakallam bishayʾin fīmā bayna dhālika min ʾamri al-dunyā”.
Abū ʿĀʾisha al-Saʿdī and Abū Ḥafṣ al-ʿAwfī related from Anas ibn Mālik that the Messenger of God—God bless him and grant him peace—said: “Whoever performs the sunset prayer in congregation, then prays two cycles afterward without speaking of any worldly matter in between…”
«يَقْرَأُ فِي الرَّكْعَةِ الْأُولَى بِفَاتِحَةِ الْكِتَابِ، وَعَشْرِ آيَاتٍ مِنْ أَوَّلِ الْبَقَرَةِ، وَآيَتَيْنِ مِنْ وَسَطِهَا، وَهِيَ: ﴿وَإِلٰهُكُمْ إِلٰهٌ وَاحِدٌ لَا إِلٰهَ إِلَّا هُوَ الرَّحْمٰنُ الرَّحِيمُ﴾ [الْبَقَرَةِ: ١٦٣]، إِلَى آخِرِ الْآيَتَيْنِ».
“yaqraʾu fī al-rakʿati al-ʾūlā bifātiḥati al-kitābi, waʿashri ʾāyātin min ʾawwali al-baqarati, waʾāyatayni min wasaṭihā, wahiya: “waʾilāhukum ʾilāhun wāḥidun lā ʾilāha ʾillā huwa al-raḥmānu al-raḥīmu” (al-baqarati: 163), ʾilā ʾākhiri al-ʾāyatayni”.
“…reciting in the first cycle the Opening of the Book, ten verses from the beginning of al-Baqara, and two verses from its middle, beginning: ‘Your God is One God; there is no god but Him, the All-Merciful, the Ever-Merciful’ [al-Baqara 2:163], through the end of the two verses…”
«﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ [الْإِخْلَاصِ: ١] خَمْسَ عَشْرَةَ مَرَّةً، ثُمَّ يَرْكَعُ وَيَسْجُدُ؛ فَإِذَا قَامَ إِلَى الرَّكْعَةِ الثَّانِيَةِ، قَرَأَ بِفَاتِحَةِ الْكِتَابِ وَآيَةِ الْكُرْسِيِّ وَآيَتَيْنِ بَعْدَهَا».
““qul huwa Allāhu ʾaḥadun” (al-ʾikhlāṣi: 1) khamsa ʿashrata marratan, thumma yarkaʿu wayasjudu; faʾidhā qāma ʾilā al-rakʿati al-thāniyati, qaraʾa bifātiḥati al-kitābi waʾāyati al-kursiyyi waʾāyatayni baʿdahā”.
“…‘Say: He is God, One’ [al-Ikhlāṣ 112:1] fifteen times, then bows and prostrates. On rising for the second cycle, he recites the Opening of the Book, the Throne Verse, and the two verses after it…”
«إِلَى قَوْلِهِ تَعَالَى: ﴿أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾ [الْبَقَرَةِ: ٢٥٧]، وَثَلَاثَ آيَاتٍ مِنْ آخِرِ الْبَقَرَةِ، مِنْ قَوْلِهِ عَزَّ وَجَلَّ: ﴿مَا فِي السَّمَاوَاتِ﴾ [الْبَقَرَةِ: ٢٨٤]، إِلَى آخِرِهَا».
“ʾilā qawlihi taʿālā: “ʾulāʾika ʾaṣḥābu al-nāri hum fīhā khālidūna” (al-baqarati: 257), wathalātha ʾāyātin min ʾākhiri al-baqarati, min qawlihi ʿazza wajalla: “mā fī al-samāwāti” (al-baqarati: 284), ʾilā ʾākhirihā”.
“…through His words, exalted is He: ‘Those are the inhabitants of the Fire; they will remain there forever’ (al-Baqara 2:257); and three verses from the end of al-Baqara, from His words, mighty and majestic is He, ‘Whatever is in the heavens’ (al-Baqara 2:284), to its end…”
«وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ [الْإِخْلَاصِ: ١] خَمْسَ عَشْرَةَ مَرَّةً، بُنِيَ لَهُ فِي جَنَّاتِ عَدْنٍ أَلْفُ مَدِينَةٍ مِنَ الدُّرِّ وَالْيَاقُوتِ».
“wa“qul huwa Allāhu ʾaḥadun” (al-ʾikhlāṣi: 1) khamsa ʿashrata marratan, buniya lahu fī jannāti ʿadnin ʾalfu madīnatin mina al-durri wa-al-yāqūti”.
“…and ‘Say: He is God, One’ [al-Ikhlāṣ 112:1] fifteen times, a thousand cities of pearls and rubies are built for him in the Gardens of Eden.”
«فِي كُلِّ مَدِينَةٍ أَلْفُ قَصْرٍ، فِي كُلِّ قَصْرٍ أَلْفُ دَارٍ، فِي كُلِّ دَارٍ أَلْفُ حُجْرَةٍ، فِي كُلِّ حُجْرَةٍ أَلْفُ صُفَّةٍ، فِي كُلِّ صُفَّةٍ مِنْهَا أَلْفُ خَيْمَةٍ، فِي كُلِّ خَيْمَةٍ أَلْفُ سَرِيرٍ مِنْ أَصْنَافِ الْجَوَاهِرِ».
“fī kulli madīnatin ʾalfu qaṣrin, fī kulli qaṣrin ʾalfu dārin, fī kulli dārin ʾalfu ḥujratin, fī kulli ḥujratin ʾalfu ṣuffatin, fī kulli ṣuffatin minhā ʾalfu khaymatin, fī kulli khaymatin ʾalfu sarīrin min ʾaṣnāfi al-jawāhiri”.
“In every city are a thousand palaces; in every palace, a thousand houses; in every house, a thousand chambers; in every chamber, a thousand galleries; in every gallery, a thousand tents; and in every tent, a thousand couches fashioned from every kind of jewel.”
«عَلَى كُلِّ سَرِيرٍ أَلْفُ فِرَاشٍ، بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ، وَظَوَاهِرُهَا مِنْ نُورٍ مُنَضَّدٍ، وَأَلْفُ مِرْفَقَةٍ مِنْ هَٰذَا الطَّرَفِ مِنَ السَّرِيرِ، وَأَلْفُ مِرْفَقَةٍ مِنَ الطَّرَفِ الْآخَرِ».
“ʿalā kulli sarīrin ʾalfu firāshin, baṭāʾinuhā min ʾistabraqin, waẓawāhiruhā min nūrin munaḍḍadin, waʾalfu mirfaqatin min hādhā al-ṭarafi mina al-sarīri, waʾalfu mirfaqatin mina al-ṭarafi al-ʾākhari”.
“Upon every couch are a thousand mattresses, their linings of brocade and their outer surfaces of layered light, with a thousand cushions at one end of the couch and a thousand at the other.”
«فَوْقَ تِلْكَ الْفُرُشِ زَوْجَةٌ مِنَ الْحُورِ الْعِينِ، لَا تُوصَفُ بِشَيْءٍ إِلَّا زَادَتْ عَلَيْهِ جَمَالًا وَكَمَالًا، لَا يَرَاهَا مَلَكٌ مُقَرَّبٌ وَلَا نَبِيٌّ مُرْسَلٌ إِلَّا افْتُتِنَ بِحُسْنِهَا».
“fawqa tilka al-furushi zawjatun mina al-ḥūri al-ʿīni, lā tūṣafu bishayʾin ʾillā zādat ʿalayhi jamālan wakamālan, lā yarāhā malakun muqarrabun walā nabiyyun mursalun ʾillā iftutina biḥusnihā”.
“Upon those mattresses is a spouse from the wide-eyed maidens of Paradise. No description can be applied to her without her exceeding it in beauty and perfection; no angel brought near and no messenger-prophet sees her without being enthralled by her loveliness.”
«قَدْ مَلَأَ مَأْكَمَتَاهَا مَا بَيْنَ طَرَفَيِ السَّرِيرِ. عَلَى كُلِّ زَوْجَةٍ مِنْهُنَّ أَلْفُ حُلَّةٍ؛ لَا تُوَارِي حُلَّةٌ حُلَّةً، وَلَا تُوَارِي الْحُلَلُ كُلُّهَا الْجِلْدَ».
“qad malaʾa maʾkamatāhā mā bayna ṭarafayi al-sarīri. ʿalā kulli zawjatin minhunna ʾalfu ḥullatin; lā tuwārī ḥullatun ḥullatan, walā tuwārī al-ḥulalu kulluhā al-jilda”.
“Her buttocks fill the space between the two ends of the couch. Each of those wives wears a thousand robes: no robe conceals another, nor do all the robes conceal her skin.”
«يُرَى بَعْضُهَا مِنْ تَحْتِ بَعْضٍ، كَمَا يُرَى السِّلْكُ مِنَ الْيَاقُوتَةِ، وَكَمَا يُرَى الشَّرَابُ الْأَحْمَرُ مِنَ الزُّجَاجَةِ الْبَيْضَاءِ».
“yurā baʿḍuhā min taḥti baʿḍin, kamā yurā al-silku mina al-yāqūtati, wakamā yurā al-sharābu al-ʾaḥmaru mina al-zujājati al-bayḍāʾi”.
“Each can be seen beneath the next, as a thread can be seen through a ruby and red drink through clear white glass.”
«لِكُلِّ زَوْجَةٍ مِنْهُنَّ مِائَةُ أَلْفِ وَصِيفٍ، وَمِائَةُ أَلْفِ جَارِيَةٍ، وَمِائَةُ أَلْفِ قَهْرَمَانٍ عَلَى قُصُورِهَا وَضِيَاعِهَا؛ هَٰذَا لَهَا خَاصَّةً، سِوَى خَدَمِ زَوْجِهَا».
“likulli zawjatin minhunna miʾatu ʾalfi waṣīfin, wamiʾatu ʾalfi jāriyatin, wamiʾatu ʾalfi qahramānin ʿalā quṣūrihā waḍiyāʿihā; hādhā lahā khāṣṣatan, siwā khadami zawjihā”.
“Each spouse has a hundred thousand young attendants, a hundred thousand maidservants, and a hundred thousand stewards over her palaces and estates. These are hers alone, apart from her husband’s servants.”
«فِي كُلِّ خَيْمَةٍ مِنْهُنَّ نَهْرٌ مِنَ التَّسْنِيمِ، وَنَهْرٌ مِنَ الْكَوْثَرِ، وَعَيْنٌ مِنَ الْكَافُورِ، وَعَيْنٌ مِنَ الزَّنْجَبِيلِ، وَعَيْنٌ مِنَ السَّلْسَبِيلِ».
“fī kulli khaymatin minhunna nahrun mina al-tasnīmi, wanahrun mina al-kawthari, waʿaynun mina al-kāfūri, waʿaynun mina al-zanjabīli, waʿaynun mina al-salsabīli”.
“In every one of their tents is a river of Tasnīm, a river of Kawthar, a spring of camphor, a spring of ginger, and a spring of Salsabīl.”
«وَغُصْنٌ مِنْ شَجَرَةِ طُوبَى، وَغُصْنٌ مِنْ سِدْرَةِ الْمُنْتَهَى. فِي كُلِّ خَيْمَةٍ أَلْفُ مَائِدَةٍ مِنَ الدُّرِّ وَالْيَاقُوتِ؛ أَدْنَى مَائِدَةٍ مِنْهَا مِثْلُ اسْتِدَارَةِ الدُّنْيَا مَرَّتَيْنِ».
“waghuṣnun min shajarati ṭūbā, waghuṣnun min sidrati al-muntahā. fī kulli khaymatin ʾalfu māʾidatin mina al-durri wa-al-yāqūti; ʾadnā māʾidatin minhā mithlu istidārati al-dunyā marratayni”.
“There is also a branch from the Tree of Ṭūbā and a branch from the Lote Tree of the Furthest Boundary. In every tent are a thousand tables of pearls and rubies; the least of them is twice the circumference of the world.”
«عَلَى كُلِّ مَائِدَةٍ مِنْهَا أَلْفُ صَحْفَةٍ، صِحَافٌ مِنْ ذَهَبٍ مُكَلَّلَةٌ بِالدُّرِّ وَالْجَوْهَرِ؛ فِي كُلِّ صَحْفَةٍ مِنْهَا مِائَةُ أَلْفِ لَوْنٍ مِنْ طَعَامٍ، مُخْتَلِفٍ طَعْمُهُ وَلَوْنُهُ وَرِيحُهُ».
“ʿalā kulli māʾidatin minhā ʾalfu ṣaḥfatin, ṣiḥāfun min dhahabin mukallalatun bi-al-durri wa-al-jawhari; fī kulli ṣaḥfatin minhā miʾatu ʾalfi lawnin min ṭaʿāmin, mukhtalifin ṭaʿmuhu walawnuhu warīḥuhu”.
“Upon every table are a thousand dishes—golden vessels crowned with pearls and gems. Every dish contains a hundred thousand varieties of food, differing in taste, color, and fragrance.”
«يُعْطِي اللَّهُ سُبْحَانَهُ وَتَعَالَى وَلِيَّهُ الْمُؤْمِنَ مِنَ الْقُوَّةِ مَا يَأْتِي عَلَى تِلْكَ الْأَطْعِمَةِ وَمِثْلِهَا مِنَ الْأَشْرِبَةِ، وَيَأْتِي عَلَى أُولَٰئِكَ الْأَزْوَاجِ كُلِّهِنَّ فِي مِقْدَارِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا».
“yuʿṭī Allāhu subḥānahu wataʿālā waliyyahu al-muʾmina mina al-quwwati mā yaʾtī ʿalā tilka al-ʾaṭʿimati wamithlihā mina al-ʾashribati, wayaʾtī ʿalā ʾulāʾika al-ʾazwāji kullihinna fī miqdāri yawmin min ʾayyāmi al-dunyā”.
“God, glorified and exalted is He, gives His believing friend the strength to consume all those foods and as much again in drinks, and to have intercourse with all those wives in the span of one day of this world.”
«فَسُبْحَانَ الْمَلِكِ الْوَهَّابِ، الْقَادِرِ عَلَى مَا يَشَاءُ، رَبِّ الْعَالَمِينَ».
“fasubḥāna al-maliki al-wahhābi, al-qādiri ʿalā mā yashāʾu, rabbi al-ʿālamīna”.
“Glory, then, be to the Sovereign, the Bestower, who has power over whatever He wills, Lord of all worlds.”
عَبْدُ الرَّحْمَٰنِ بْنُ مَنْصُورٍ، عَنْ سَعْدِ بْنِ سَعِيدٍ، عَنْ كُرْزِ بْنِ وَبَرَةَ، قَالَ: وَكَانَ وَبَرَةُ مِنَ الْأَبْدَالِ، قَالَ: قُلْتُ لِلْخَضِرِ عَلَيْهِ السَّلَامُ: عَلِّمْنِي شَيْئًا أَعْمَلُهُ فِي لَيْلِي.
ʿabdu al-raḥmāni bnu manṣūrin, ʿan saʿdi bni saʿīdin, ʿan kurzi bni wabarata, qāla: wakāna wabaratu mina al-ʾabdāli, qāla: qultu li-al-khaḍiri ʿalayhi al-salāmu: ʿallimnī shayʾan ʾaʿmaluhu fī laylī.
ʿAbd al-Raḥmān ibn Manṣūr related from Saʿd ibn Saʿīd, from Kurz ibn Wabara, who said, and Wabara was one of the spiritual substitutes: I said to al-Khaḍir, peace be upon him, “Teach me something to practice during my night.”
فَقَالَ: إِذَا صَلَّيْتَ الْمَغْرِبَ، فَقُمْ إِلَى صَلَاةِ الْعِشَاءِ الْآخِرَةِ مُصَلِّيًا مِنْ غَيْرِ أَنْ تُكَلِّمَ أَحَدًا، وَأَقْبِلْ عَلَى صَلَاتِكَ الَّتِي أَنْتَ فِيهَا، وَسَلِّمْ فِي كُلِّ رَكْعَتَيْنِ.
faqāla: ʾidhā ṣallayta al-maghriba, faqum ʾilā ṣalāti al-ʿishāʾi al-ʾākhirati muṣalliyan min ghayri ʾan tukallima ʾaḥadan, waʾaqbil ʿalā ṣalātika al-latī ʾanta fīhā, wasallim fī kulli rakʿatayni.
He replied: “After you pray the sunset prayer, remain praying until the late-night prayer without speaking to anyone. Give yourself wholly to the prayer you are performing, and give the salutation after every two cycles.”
وَاقْرَأْ فِي رَكْعَةٍ بِفَاتِحَةِ الْكِتَابِ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ سَبْعَ مَرَّاتٍ. فَإِذَا فَرَغْتَ مِنْ صَلَاتِكَ، انْصَرِفْ إِلَى مَنْزِلِكَ وَلَا تُكَلِّمْ أَحَدًا.
wa-iqraʾ fī rakʿatin bifātiḥati al-kitābi marratan wa“qul huwa Allāhu ʾaḥadun” sabʿa marrātin. faʾidhā faraghta min ṣalātika, inṣarif ʾilā manzilika walā tukallim ʾaḥadan.
“Recite in a cycle the Opening of the Book once and ‘Say: He is God, One’ seven times. When you have finished your prayer, return home and speak to no one.”
وَصَلِّ رَكْعَتَيْنِ، وَاقْرَأْ بِفَاتِحَةِ الْكِتَابِ مَرَّةً وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ سَبْعَ مَرَّاتٍ فِي كُلِّ رَكْعَةٍ، ثُمَّ اسْجُدْ بَعْدَ تَسْلِيمِكَ.
waṣalli rakʿatayni, wa-iqraʾ bifātiḥati al-kitābi marratan wa“qul huwa Allāhu ʾaḥadun” sabʿa marrātin fī kulli rakʿatin, thumma usjud baʿda taslīmika.
“Pray two cycles, reciting in each the Opening of the Book once and ‘Say: He is God, One’ seven times. Then prostrate after your salutation.”
وَاسْتَغْفِرِ اللَّهَ سُبْحَانَهُ وَتَعَالَى سَبْعَ مَرَّاتٍ، وَصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَبْعَ مَرَّاتٍ، وَقُلْ: «سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلٰهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ» سَبْعَ مَرَّاتٍ.
wa-istaghfiri Allāha subḥānahu wataʿālā sabʿa marrātin, waṣalli ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama sabʿa marrātin, waqul: “subḥāna Allāhi wa-al-ḥamdu li-llāhi, walā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru, walā ḥawla walā quwwata ʾillā bi-Allāhi al-ʿaliyyi al-ʿaẓīmi” sabʿa marrātin.
“Seek the forgiveness of God—glory be to Him and exalted is He—seven times, invoke blessings upon the Prophet—God bless him and grant him peace—seven times, and say seven times: ‘Glory be to God; praise be to God; there is no god but God; God is greatest; and there is no power and no strength except through God, the Most High, the Magnificent.’”
ثُمَّ ارْفَعْ رَأْسَكَ مِنَ السُّجُودِ، وَاسْتَوِ جَالِسًا، وَارْفَعْ يَدَيْكَ، وَقُلْ: «يَا حَيُّ، يَا قَيُّومُ، يَا ذَا الْجَلَالِ وَالْإِكْرَامِ، يَا إِلٰهَ الْأَوَّلِينَ وَالْآخِرِينَ».
thumma irfaʿ raʾsaka mina al-sujūdi, wa-istawi jālisan, wa-irfaʿ yadayka, waqul: “yā ḥayyu, yā qayyūmu, yā dhā al-jalāli wa-al-ʾikrāmi, yā ʾilāha al-ʾawwalīna wa-al-ʾākhirīna”.
“Then raise your head from prostration, sit upright, lift your hands, and say: ‘O Ever-Living, O Self-Subsisting, O Possessor of Majesty and Generosity, O God of the first and the last…’”
«يَا رَحْمٰنَ الدُّنْيَا وَالْآخِرَةِ وَرَحِيمَهُمَا، يَا رَبِّ، يَا رَبِّ، يَا رَبِّ، يَا اللَّهُ، يَا اللَّهُ، يَا اللَّهُ».
“yā raḥmāna al-dunyā wa-al-ʾākhirati waraḥīmahumā, yā rabbi, yā rabbi, yā rabbi, yā Allāhu yā Allāhu yā Allāhu”.
“‘O All-Merciful of this world and the Hereafter and Ever-Merciful to both; my Lord, my Lord, my Lord; O God, O God, O God.’”
ثُمَّ قُمْ وَأَنْتَ رَافِعٌ يَدَيْكَ، وَادْعُ بِهَٰذَا الدُّعَاءِ، ثُمَّ نَمْ حَيْثُ شِئْتَ مُسْتَقْبِلَ الْقِبْلَةِ عَلَى يَمِينِكَ، وَصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَدِمِ الصَّلَاةَ عَلَيْهِ حَتَّى يَذْهَبَ بِكَ النَّوْمُ.
thumma qum waʾanta rāfiʿun yadayka, wa-udʿu bihādhā al-duʿāʾi, thumma nam ḥaythu shiʾta mustaqbila al-qiblati ʿalā yamīnika, waṣalli ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, waʾadimi al-ṣalāta ʿalayhi ḥattā yadhhaba bika al-nawmu.
“Then stand with your hands raised and supplicate with this prayer. Sleep wherever you wish, lying on your right side and facing the qibla. Invoke blessings upon the Prophet—God bless him and grant him peace—and continue doing so until sleep overtakes you.”
فَقُلْتُ لَهُ: أُحِبُّ أَنْ تُعَلِّمَنِي مِمَّنْ سَمِعْتَ هَٰذَا الدُّعَاءَ. فَقَالَ: إِنِّي حَضَرْتُ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَيْثُ عُلِّمَ هَٰذَا الدُّعَاءَ وَأُوحِيَ إِلَيْهِ، وَكُنْتُ عِنْدَهُ، وَكَانَ ذَٰلِكَ بِمَحْضَرٍ مِنِّي، فَتَعَلَّمْتُهُ مِمَّنْ عَلَّمَهُ إِيَّاهُ.
faqultu lahu: ʾuḥibbu ʾan tuʿallimanī mimman samiʿta hādhā al-duʿāʾa. faqāla: ʾinnī ḥaḍartu muḥammadan ṣallā Allāhu ʿalayhi wasallama ḥaythu ʿullima hādhā al-duʿāʾa waʾūḥiya ʾilayhi, wakuntu ʿindahu, wakāna dhālika bimaḥḍarin minnī, fataʿallamtuhu mimman ʿallamahu ʾiyyāhu.
I said to him: “I would like you to tell me from whom you heard this supplication.” He replied: “I was present with Muḥammad, God bless him and grant him peace, when this supplication was taught to him and revealed to him. I was with him, and that happened in my presence, so I learned it from the one who taught it to him.”
وَيُقَالُ: إِنَّ هَٰذِهِ الصَّلَاةَ وَهَٰذَا الدُّعَاءَ، مَنْ دَاوَمَ عَلَيْهِ بِحُسْنِ يَقِينٍ وَصِدْقِ نِيَّةٍ، رَأَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَنَامِهِ قَبْلَ أَنْ يَخْرُجَ مِنَ الدُّنْيَا.
wayuqālu: ʾinna hādhihi al-ṣalāta wahādhā al-duʿāʾa, man dāwama ʿalayhi biḥusni yaqīnin waṣidqi niyyatin, raʾā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama fī manāmihi qabla ʾan yakhruja mina al-dunyā.
It is said that whoever perseveres in this prayer and supplication with sound certainty and sincere intention will see the Messenger of God—God bless him and grant him peace—in a dream before departing this world.
وَقَدْ فَعَلَ ذَٰلِكَ بَعْضُ النَّاسِ، فَرَأَى أَنَّهُ دَخَلَ الْجَنَّةَ، وَرَأَى فِيهَا الْأَنْبِيَاءَ، وَرَأَى فِيهَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكَلَّمَهُ وَعَلَّمَهُ. وَلِهَٰذَا فَضَائِلُ كَثِيرَةٌ اخْتَصَرْنَاهَا لِلْإِيجَازِ.
waqad faʿala dhālika baʿḍu al-nāsi, faraʾā ʾannahu dakhala al-jannata, waraʾā fīhā al-ʾanbiyāʾa, waraʾā fīhā rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama, wakallamahu waʿallamahu. walihādhā faḍāʾilu kathīratun ikhtaṣarnāhā li-al-ʾījāzi.
Some people have done this. One saw that he entered the Garden, and he saw the prophets there, and he saw the Messenger of God, God bless him and grant him peace, there, who spoke to him and taught him. This has many merits, which we have abridged for brevity.
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