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Remembrance before sleeping
Duas from Hisnul Muslim

يَجْمَعُ كَفَّيْهِ ثُمَّ يَنْفُثُ فِيْهِمَا فَيَقْرَأُ: بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ {قُلْ هُوَ اللَّه أَحَدٌ * اللَّه الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ * وَلَمْ يَكُن لَّهُ كُفُواً أَحَدٌ} بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ * مِنْ شَرِّ مَا خَلَقَ * وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ * وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ * وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ } بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ {قُلْ أَعُوذُ بِرَبِّ النَّاسِ * مَلِكِ النَّاسِ * إِلَهِ النَّاسِ * مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ * الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ * مِنَ الْجِنَّةِ وَالنَّاسِ } ثُمَّ يَمْسَحُ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ ( يَفْعَلُ ذَلِكَ ثَلاثَ مَرَّاتٍ )

‘When retiring to his bed every night, the Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) would hold his palms together, spit (A form of spitting comprising mainly of air with little spittle) in them, recite the last three chapters (Al-Ikhlas, Al-Falaq, An-Nas) of the Quran and then wipe over his entire body as much as possible with his hands, beginning with his head and face and then all parts of the body, he would do this three times.’

{اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ }

The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) also said: ‘When you are about to sleep recite ayat-al-kursee (The verse of the foot-stool, chapter 2:255) till the end of the verse for there will remain over you a protection from Allah and no devil will draw near to you until morning.’


{آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ * لاَ يُكَلِّفُ اللّهُ نَفْساً إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْراً كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ }

The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) also said: ‘Whoever recites the last two verses of Soorat Al-Baqarah at night, those two verses shall be sufficient for him (i.e. protect him from all that can cause him harm).’


اللَّهمَّ رَبَّ السَّمَوَاتِ السَّبْعِ وَرَبَّ العَرْشِ العَظِيْمِ، رَبَّنَا وَرَبَّ كُلِّ شَيء، ٍ فَالِقَ الحَبِّ وَالنَّوَى، وَمُنَزِّلَ التَّوْرَاةِ وَالإِنْجِيْلِ، وَالفُرْقَانِ، أَعُوْذُ بِكَ مِنْ شَرِّ كُلِّ شَيءٍ أَنْتَ آخِذ ٌ بِنَاصِيَتِهِ. اللَّهمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيء، ٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَيء، ٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيء، ٌ وَأَنْتَ البَاطِنُ فَلَيْسَ دُوْنَكَ شَيء، ٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الفَقْر

‘O Allah, Lord of the seven heavens and the exalted throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawrah, the Injeel and the Furqan, I take refuge in You from the evil of all things You shall seize by the forelock (i.e. You have total mastery over). O Allah, You are The First so there is nothing before You and You are The Last so there is nothing after You.You are Aththahir so there is nothing above You and You are Al-Batin so there is nothing closer than You.Settle our debt for us and spare us from poverty.’
Notes:
Tawrah: The book revealed to Musa (AS).
Injeel: The book revealed to Esa (As).
Furqan: One of the many names of the Quran, means: The Criterion which distinguishes between truth and falsehood.
Aththahir: Indicates the greatness of His attributes and the insignificance of every single creation in respect to His greatness and Highness, for He is above all of His creation as regards His essence and attributes.
Al-Batin: Indicates His awareness and knowledge of all secrets, of that which is in the hearts and the most intimate of things just as it indicates His closeness and nearness to all in a manner which befits His majesty.

الحَمْدُ للهِ الَّذِي أَطْعَمَنَا وَسَقَانَا، وَكَفَانَا، وَآوَانَا، فَكَمْ مِمَّنْ لا كَافِيَ لَه ُُ وَلا مُؤْوِي

All praise is for Allah, Who fed us and gave us drink, and Who is sufficient for us and has sheltered us, for how many have none to suffice them or shelter them.’

105
اللَّهمَّ عَالِمَ الغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ رَبَّ كُلِّ شَيء ٍ وَمَلِيْكَهُ، أَشْهَدُ أَنْ لا إِلَهََ إِلاَّ أَنْتَ، أَعُوْذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوْءاً أَوْ أَجُرَّهُ~ُ إِلَى مُسْلِم

‘O Allah, Knower of the seen and the unseen, Creator of the heavens and the earth, Lord and Sovereign of all things I bear witness that none has the right to be worshipped except You. I take refuge in You from the evil of my soul and from the evil and shirk of the devil, and from committing wrong against my soul or bringing such upon another Muslim.’
Notes:
shirk: to associate others with Allah in those things which are specific to Him. This can occur in (1) belief, e.g. to believe that other than Allah has the power to benefit or harm, (2) speech, e.g. to swear by other than Allah and (3) action, e.g. to bow or prostrate to other than Allah.

106
"يَقْرَأُ سُوْرَةَ السَّجْدَةِ {ألم }، وَسُوْرَةَ المُلْكِ {تَبَارَكَ الَّذِي بِيَدِهِ المُلْكُ}"

‘The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) never used to sleep until he had recited Sura As-Sajdah (chapter 32) and Sura Al-Mulk (chapter 67).’

107
اللَّهمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَأَلْجَأْْتُ ظَهْرِي إِلَيْكَ، رَغْبَة ً وَرَهْبَة ً إِلَيْكَ، لا مَلْجَأَ وَلا مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ

‘If you take to your bed, then perform ablution, lie on your right side and then supplicate: (107) ‘O Allah, I submit my soul unto You, and I entrust my affair unto You, and I turn my face towards You, and I totally rely on You, in hope and fear of You.Verily there is no refuge nor safe haven from You except with You. I believe in Your Book which You have revealed and in Your Prophet whom You have sent.’
...If you then die, you will die upon the fitrah.’
fitrah: the religion of Islam, the way of Ibrahim (As).

سُبْحَانَ اللَّهِ. (ثَلاثا ً وَثَلاثِيْن) الحَمْدُ للهِ. (ثَلاثا ً وَثَلاثِيْن) اللَّهُ أَكْبَرُ. (أَرْبَعا ً وَثَلاثِيْن)

‘Shall I not direct you both (The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) was addressing Ali and Fatimah-may Allah be pleased with them when they approached him for a servant) to something better than a servant? When you go to bed say:
Subhanal-Lāh. (thirty-three times)
Al-Ĥamdu Lillāh. (thirty-three times)
Allāhu 'Akbar. (thirty-four times)
....for that is indeed better for you both than a servant.’

بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي، وَبِكَ أَرْفَعُهُ، فَإِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِه ِِ عِبَادَكَ الصَّالِحِيْنَ

‘If one of you rises from his bed and then returns to it he should dust it with the edge of his garment three times for he does not know what has occurred in his absence and when he lies down he should supplicate:
‘In Your name my Lord, I lie down and in Your name I rise, so if You should take my soul then have mercy upon it, and if You should return my soul then protect it in the manner You do so with Your righteous servants.’

99
اللَّهمَّ إِنَّكَ خَلَقْتَ نَفْسِي وَأَنْتَ تَوَفَّاهَا لَكَ مَمَاتُهَا وَمَحْيَاهَا، إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا، وَإِنْ أَمَتَّهَا فَاغْفِرْ لَهَا. اللَّهمَّ إِنِّي أَسْأَلُكَ العَافِيَةَ

‘O Allah, verily You have created my soul and You shall take it’s life, to You belongs it’s life and death. If You should keep my soul alive then protect it, and if You should take it’s life then forgive it. O Allah, I ask You to grant me good health.’

100
اللَّهمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ. (ثَلاثا)ً

The Prophet (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) would place his right hand under his cheek when about to sleep and supplicate:
(100) Al-Lahumma Qini Adhabaka Yawma Tab athu Ibadak. (three times)

101
بِاسْمِكَ اللَّهمَّ أَمُوْتُ وَأَحْيَا

‘In Your name O Allah, I live and die.’

Contemplating the Qurʾan

From: Madaraj As salikin by Ibn Qayyim Al Jawzia,

As for “contemplating the Qurʾan,” it is attained when the heart concentrates on
its meanings, and the mind becomes focused on thinking about it and understanding
it, which means the purpose of its revelation, not mere recitation
without understanding or reflection.

God the Exalted has said:
[It is] a Book We have revealed to you abounding in good that they may
ponder over its verses, and that those endowed with understanding may
be mindful. [38:29]
Do they not then reflect on the Qurʾan, or are their hearts locked up?
[47:24]
We have made it an Arabic Qurʾan so that you may understand. [43:3]
Al-Ḥasan said [concerning this last verse], “He has revealed the Qurʾan so that
it may be pondered and reflected on and acted upon.”

There is nothing more beneficial and salvific for a servant of God, in this
life and the next, than pondering the Qurʾan, meditating on it for long periods
of time, concentrating one’s thoughts on the meanings of its verses. For they
enlighten the very depths of one’s being about the essence of good and evil,
the ways that correspond to each of them, their causes, ends, fruits, and the
destination of those who follow each.

One acquires keys to treasures of success
and beneficial knowledge; the bases of faith deepen into his heart, its foundations
become secure, and its pillars stable. [Its verses] show him the images of
the reality of this world and afterlife, heaven and hell in his heart.

They take
him on a tour of the nations [of the past], showing him the days of God10 in
them and the occasions of learning lessons. They make him witness the justice
and grace of God, the being of God and His names, attributes, and deeds, what
He loves and despises, the path that takes to Him, and awaits His seeker upon
his arrival, and the bandits and calamities on the path.

They edify him about
his soul and its attributes, the spoilers and corruptors of deeds, the path of the
people of the Garden and the path of the people of hellfire, their states, their
signs, the ranks of the successful as well as those of the condemned, the types
of people and their agreement in what they agree and disagreement in what
they disagree.
10 The reference is to Q. 14:5, where Moses is charged with reminding the Israelites of “the
days of God.”
chapter 6 41
فصل
وأما التأمل في القرآن فهو تحديق ناظر القلبإلى معانيه، وجمع الفكر على تدبره وتعقله، وهو المقصود
بإ نزاله لا مجرد تلاوته بلا تفهم ولا تدبر.
قال اللهّٰ تعالى: ﴿كتِاَبٌأَ نزْلَنْاَه إُِليَكَْمبُاَركٌَ ليِدََّبَرّوُا آياَتهِ وِلَيِتَذَكََرّ أَُولوُ الْأَلبْاَبِ﴾ [ص: 29 ]، وقال
تعالى: ﴿أَفلَاَ يتَدََبَرّوُنَ القْرُآْنَ أَمْ علَىَ قلُوُبٍأَقفَْالهُاَ﴾ [محمد: 24 ]، وقال تعالى: ﴿أَفلَمَْ يدََّبَرّوُا القَْوْلَ﴾
[المؤمنون: 68 ]، وقال تعالى: ﴿إِنَاّ جَعلَنْاَه قُرُآْناً عرََبًيِاّ لعَلََكّمُْ تعَْقلِوُنَ﴾ [الزخرف: 3]. وقال الحسن:
نزل القرآن ليتدبر و يعمل به، فاتخذوا تلاوته عملا.ً
فليسشيء أنفع للعبد في معاشه ومعاده وأقربإلى نجاته من تدبر القرآن وإطالة التأمل، وجمع
الفكر على معاني آياته، فإنها تطلع العبد على معالم الخير والشر بحذافيرهما، وعلى طرقاتهما وأسبابهما
وغاياتهما وثمراتهم، ومآل أهلهما، وٺتل في يده مفاتيح كنوز السعادة والعلوم النافعة، وٺثبتقواعد
الإيمان في قلبه، وتشيد بنيانه، وتوطد أركانه، وتر يه صورة الدنيا والآخرة والجنة والنار في قلبه،
وتحضره بين الأمم، وتر يه أيام اللهّٰ فيهم، وتبصره مواقع العبر، وتشهده عدل اللهّٰ وفضله، وتعرفه
ذاته وأسماءه وصفاته وأفعاله، وما يحبه وما يبغضه، وصراطه الموصل إليه، وما لسالكيه بعد الوصول
والقدوم عليه، وقواطع الطر يق وآفاتها، وتعرفه النفسوصفاتها، ومفسداتالأعمال ومصححاتها،
وتعرفه طر يق أهل الجنة وأهل النار وأعمالهم وأحوالهم وسيماهم، ومراتب أهل السعادة وأهل
الشقاوة، وأقسام الخلق واجتماعهم فيما يجتمعون فيه وافتراقهم فيما يفترقون فيه.

upon him every moment his determination sags and steps slow down: The ride
from the truth, and makes difficult matters exceedingly easy for him, and calls
the great suffering.

It secures his heart against perversion, desertion, deviance
to the licit and the illicit and stop him from transgressing them lest he fall into
in his blessings through thankfulness to his Exalted Lord, and call his attention
him against the paths of innovation and deviation, encourage him to increase
darknesses of human opinions and schools to the one right path, strengthen
to reduce his burden for the meeting of the heavy day, guide him through the
promise, warn and threaten him from a dreadful chastisement, encourage him
Its meanings continue to inspire the servant toward His Lord with beautiful
creation and command.

lessons, stories and parables, causes and judgments, beginnings and ends, in
normative commands and decree (qadar), the licit and illicit, admonition and
that are most clear and perfect. [It also includes] commands and prohibitions,
ful chastisement untouched by pleasure, relief, happiness, or delight, in details
bitterness, and what He has prepared for His enemies of the abode of bane-
His allies of the abode of ultimate bounty untouched by pain, annoyance, or
[Its meanings include] faith in the Last Day, and what God has prepared for
one is conceived in the womb of his mother to the day his Lord receives him.
world and the lower world, and what they do for humankind, from the moment
by His leave and will, and what they have been appointed to do in the higher
His creation as well as carriers of His command, and their arranging of affairs
them. [Its meanings include] belief in God’s angels, who are His messengers in
ness of their prophethood, their rights, and the rights of the One who sent
messengers, and mention of the proofs of their truth, evidence for the soundof
perfection, and His being above any attribute of deficiency, and faith in the
demonstration, and knowledge of God and what He possesses of the attributes
The meanings of the Qurʾan turn on the affirmation of divine unicity and its
respect to people becomes different altogether.

heart strength, life, vastness, expansion, blossom, and delight. His conduct with
separate guidance from error, misguidance from rectitude, and give him in his
as truth and falsehood as falsehood, and give him a standard and a light to
from falsehood in everything that is disputed in the world; they show him truth
from the world as if he were not in it anymore, separating for him the truth
Qurʾanic verses] present the afterlife to him as if he were in it, removing him
essary for the servant to know, witness, and ponder these six matters. [The
the humiliation and chastisement that lies in this ignominious path. It is nechim
three other things: what the devil calls to, the path that leads to him, and
and the generous reward that awaits him upon arrival. In contrast, they teach
They teach him of the true Lord who is called upon, the way to reach Him,
42


From: Madaraj As salikin by Ibn Qayyim Al Jawzia, translated by Ovamir Anjum

In the morning and evening
Duas from Hisnul Muslim

The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ was constant in remembering and supplicating Allah Almighty. He would supplicate Him in every situation and in all circumstances and he used to teach his companions to do so because remembering Allah means linking and connecting to Him.


اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى نَبِيِّنَا مُحَمَّدٍ".

10-time morning and evening

...


Ayat-Al-Kursiy from surat Al-Baqarah:255]


اللهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ


In the evening:
أَمْسَيْـنا وَأَمْسـى المـلكُ لله وَالحَمدُ لله ، لا إلهَ إلاّ اللّهُ وَحدَهُ لا شَريكَ لهُ، لهُ المُـلكُ ولهُ الحَمْـد، وهُوَ على كلّ شَيءٍ قدير ، رَبِّ أسْـأَلُـكَ خَـيرَ ما في هـذهِ اللَّـيْلَةِ وَخَـيرَ ما بَعْـدَهـا ، وَأَعـوذُ بِكَ مِنْ شَـرِّ هـذهِ اللَّـيْلةِ وَشَرِّ ما بَعْـدَهـا ، رَبِّ أَعـوذُبِكَ مِنَ الْكَسَـلِ وَسـوءِ الْكِـبَر ، رَبِّ أَعـوذُبِكَ مِنْ عَـذابٍ في النّـارِ وَعَـذابٍ في القَـبْر .

...likewise, one says in the morning:
أَصْـبَحْنا وَأَصْـبَحَ المُـلْكُ لله....

'We have reached the evening and at this very time unto Allah belongs all sovereignty, and all praise is for Allah. None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent. My Lord, I ask You for the good of this night and the good of what follows it and I take refuge in You from the evil of this night and the evil of what follows it. My Lord, I take refuge in You from laziness and senility. My Lord, I take refuge in You from torment in the Fire and punishment in the grave.'

'We have reached the morning and at this very time unto Allah belongs all sovereignty...'


اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمـوتُ وَإِلَـيْكَ النِّـشور .

In the evening:
اللّهُـمَّ بِكَ أَمْسَـينا، وَبِكَ أَصْـبَحْنا، وَبِكَ نَحْـيا، وَبِكَ نَمـوتُ وَإِلَـيْكَ المَصـير .

'O Allah, by your leave we have reached the morning and by Your leave we have reached the evening, by Your leave we live and die and unto You is our resurrection.'

'O Allah, by Your leave we have reached the evening and by Your leave we have reached the morning, by Your leave we live and die and unto You is our return.'


اللّهـمَّ أَنْتَ رَبِّـي لا إلهَ إلاّ أَنْتَ ، خَلَقْتَنـي وَأَنا عَبْـدُك ، وَأَنا عَلـى عَهْـدِكَ وَوَعْـدِكَ ما اسْتَـطَعْـت ، أَعـوذُبِكَ مِنْ شَـرِّ ما صَنَـعْت ، أَبـوءُ لَـكَ بِنِعْـمَتِـكَ عَلَـيَّ وَأَبـوءُ بِذَنْـبي فَاغْفـِرْ لي فَإِنَّـهُ لا يَغْـفِرُ الذُّنـوبَ إِلاّ أَنْتَ

O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I have committed. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.


اللّهُـمَّ إِنِّـي أَصْبَـحْتُ أَُشْـهِدُك ، وَأُشْـهِدُ حَمَلَـةَ عَـرْشِـك ، وَمَلائِكَتِك ، وَجَمـيعَ خَلْـقِك ، أَنَّـكَ أَنْـتَ اللهُ لا إلهَ إلاّ أَنْـتَ وَحْـدَكَ لا شَريكَ لَـك ، وَأَنَّ ُ مُحَمّـداً عَبْـدُكَ وَرَسـولُـك .(أربع مرات حينَ يصْبِح أوْ يمسي)

O Allah, verily I have reached the morning and call on You, the bearers of Your throne, Your angles, and all of Your creation to witness that You are Allah, none has the right to be worshipped except You, alone, without partner and that Muhammad is Your Servant and Messenger. (Four times in the morning and evening.)
Note: for the evening, one reads (amsaytu) instead of (asbahtu).


اللّهُـمَّ ما أَصْبَـَحَ بي مِـنْ نِعْـمَةٍ أَو بِأَحَـدٍ مِـنْ خَلْـقِك ، فَمِـنْكَ وَحْـدَكَ لا شريكَ لَـك ، فَلَـكَ الْحَمْـدُ وَلَـكَ الشُّكْـر

O Allah, what blessing I or any of Your creation have risen upon, is from You alone, without partner, so for You is all praise and unto You all thanks.' ....whoever says this in the morning has indeed offered his day’s thanks and whoever says this in the evening has indeed offered his night’s thanks.
Note: for the evening, one reads (amsa) instead of (asbaha).


اللّهُـمَّ عافِـني في بَدَنـي ، اللّهُـمَّ عافِـني في سَمْـعي ، اللّهُـمَّ عافِـني في بَصَـري ، لا إلهَ إلاّ أَنْـتَ . (ثلاثاً) اللّهُـمَّ إِنّـي أَعـوذُبِكَ مِنَ الْكُـفر ، وَالفَـقْر ، وَأَعـوذُبِكَ مِنْ عَذابِ القَـبْر ، لا إلهَ إلاّ أَنْـتَ . (ثلاثاً)

‘O Allah, grant my body health, O Allah, grant my hearing health, O Allah, grant my sight health. None has the right to be worshipped except You.’
(three times)

‘O Allah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave. None has the right to be worshipped except You.’
(three times)


حَسْبِـيَ اللّهُ لا إلهَ إلاّ هُوَ عَلَـيهِ تَوَكَّـلتُ وَهُوَ رَبُّ العَرْشِ العَظـيم . ( سبع مَرّات حينَ يصْبِح وَيمسي)

Allah is Sufficient for me, none has the right to be worshipped except Him, upon Him I rely and He is Lord of the exalted throne.
(seven times morning and evening)


َأَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ . (ثلاثاً إِذا أمسى

I take refuge in Allah’s perfect words from the evil He has created.
(three times in the evening)


للّهُـمَّ إِنِّـي أسْـأَلُـكَ العَـفْوَ وَالعـافِـيةَ في الدُّنْـيا وَالآخِـرَة ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ العَـفْوَ وَالعـافِـيةَ في ديني وَدُنْـيايَ وَأهْـلي وَمالـي ، اللّهُـمَّ اسْتُـرْ عـوْراتي وَآمِـنْ رَوْعاتـي ، اللّهُـمَّ احْفَظْـني مِن بَـينِ يَدَيَّ وَمِن خَلْفـي وَعَن يَمـيني وَعَن شِمـالي ، وَمِن فَوْقـي ، وَأَعـوذُ بِعَظَمَـتِكَ أَن أُغْـتالَ مِن تَحْتـي

‘O Allah, I ask You for pardon and well-being in this life and the next. O Allah, I ask You for pardon and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, veil my weaknesses and set at ease my dismay. O Allah, preserve me from the front and from behind and on my right and on my left and from above, and I take refuge with You lest I be swallowed up by the earth.’


اللّهُـمَّ عالِـمَ الغَـيْبِ وَالشّـهادَةِ فاطِـرَ السّماواتِ وَالأرْضِ رَبَّ كـلِّ شَـيءٍ وَمَليـكَه ، أَشْهَـدُ أَنْ لا إِلـهَ إِلاّ أَنْت ، أَعـوذُ بِكَ مِن شَـرِّ نَفْسـي وَمِن شَـرِّ الشَّيْـطانِ وَشِـرْكِه ، وَأَنْ أَقْتَـرِفَ عَلـى نَفْسـي سوءاً أَوْ أَجُـرَّهُ إِلـى مُسْـلِم

‘O Allah, Knower of the unseen and the seen, Creator of the heavens and the Earth, Lord and Sovereign of all things, I bear witness that none has the right to be worshipped except You. I take refuge in You from the evil of my soul and from the evil and shirk of the devil, and from committing wrong against my soul or bringing such upon another Muslim.’ shirk: to associate others with Allah in those things which are specific to Him. This can occur in (1) belief, e.g. to believe that other than Allah has the power to benefit or harm, (2) speech, e.g. to swear by other than Allah and (3) action, e.g. to bow or prostrate to other than Allah.


بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِ وَهـوَ السّمـيعُ العَلـيم . (ثلاثاً)

‘In the name of Allah with whose name nothing is harmed on earth nor in the heavens and He is The All-Seeing, The All-Knowing.’
(three times)


رَضيـتُ بِاللهِ رَبَّـاً وَبِالإسْلامِ ديـناً وَبِمُحَـمَّدٍ نَبِيّـاً . (ثلاثاً)

‘I am pleased with Allah as a Lord, and Islam as a religion and Muhammad (PBUH) as a Prophet.’
(three times)


سُبْحـانَ اللهِ وَبِحَمْـدِهِ عَدَدَ خَلْـقِه ، وَرِضـا نَفْسِـه ، وَزِنَـةَ عَـرْشِـه ، وَمِـدادَ كَلِمـاتِـه . (ثلاثاً)

‘How perfect Allah is and I praise Him by the number of His creation and His pleasure, and by the weight of His throne, and the ink of His words.’(three times)


سُبْحـانَ اللهِ وَبِحَمْـدِهِ . (مائة مرة)

‘How perfect Allah is and I praise Him.’(one hundred times)


أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ

 'Astaghfirullaaha wa 'atoobu 'ilayhi.

I seek the forgiveness of Allah and repent to Him.
(Recite one hundred times )




يا حَـيُّ يا قَيّـومُ بِـرَحْمَـتِكِ أَسْتَـغـيث ، أَصْلِـحْ لي شَـأْنـي كُلَّـه ، وَلا تَكِلـني إِلى نَفْـسي طَـرْفَةَ عَـين

‘O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye.’


لا إلهَ إلاّ اللّهُ وحْـدَهُ لا شَـريكَ لهُ، لهُ المُـلْكُ ولهُ الحَمْـد، وهُوَ على كُلّ شَيءٍ قَدير . (مائة مرة)

‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise, and He is over all things omnipotent.’ (one hundred times every day)


أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه

For the evening, the supplication is read as follows: أَمْسَيْـنا وَأَمْسـى المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذهِ اللَّـيْلَة ، فَتْحَهـا ، وَنَصْـرَهـا ، وَنـورَهـا وَبَـرَكَتَـهـا ، وَهُـداهـا ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهـاِ وَشَـرِّ ما بَعْـدَهـا

‘We have reached the evening and at this very time all sovereignty belongs to Allah, Lord of the worlds. O Allah, I ask You for the good of tonight, its triumphs and its victories, its light and its blessings and its guidance, and I take refuge in You from the evil of tonight and the evil that follows it.’


The messenger of Allah (pbuh) said: ‘Whoever says in the morning: لا إلهَ إلاّ اللّهُ وحْـدَهُ لا شَريكَ لهُ، لهُ المُلكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير

‘None has the right to be worshipped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent.’


أَصْـبَحْنا علـى فِطْـرَةِ الإسْلام ، وَعَلـى كَلِـمَةِ الإخْـلاص ، وَعلـى دينِ نَبِـيِّنا مُحَـمَّدٍ وَعَاـى مِلَّـةِ أبينـا إِبْـراهيـمَ حَنيـفاً مُسْلِـماً وَمـا كـانَ مِنَ المُشـرِكيـن

We rise upon the fitrah of Islam, and the word of pure faith, and upon the religion of our Prophet Muhammad  and the religion of our forefather Ibraheem, who was a Muslim and of true faith and was not of those who associate others with Allah.’ fitrah: the religion of Islam, the way of Ibraheem (pbuh), pure faith: the Shahada.


Abdullah Ibn Khubaib said: ‘The Messenger of Allah said to me ‘Recite!’ I replied ‘O Messenger of Allah, what shall I recite?’ he said ‘Recite:
قُـلْ هُـوَ اللهُ أَحَـدٌ [ الإِخْـلاصْ ]
قُـلْ أَعـوذُ بِرَبِّ الفَلَـقِ [ الفَلَـقْ ]
قُـلْ أَعـوذُ بِرَبِّ النّـاسِ [ الـنّاس ]
...in the evening and the morning three times for it will suffice you of all else.’

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Aisha(radiAllahuanhu) reported;The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ مِنْ أَكْمَلِ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَأَلْطَفُهُمْ بِأَهْلِهِ

Verily, the most complete of believers in faith are those with the best character and who are most kind to their families.

Source: Sunan al-Tirmidhī 2612, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

كُنْ وَرِعًا تَكُنْ أَعْبَدَ النَّاسِ وَكُنْ قَنِعًا تَكُنْ أَشْكَرَ النَّاسِ وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُؤْمِنًا وَأَحْسِنْ جِوَارَ مَنْ جَاوَرَكَ تَكُنْ مُسْلِمًا وَأَقِلَّ الضَّحِكَ فَإِنَّ كَثْرَةَ الضَّحِكِ تُمِيتُ الْقَلْبَ

Be devout and you will be the most pious of people. Be content and you will be the most grateful of people. Love for people what you love for yourself and you will be a believer. Behave well with your neighbors and you will be a Muslim. Laugh less, for too much laughter will deaden the heart.

Source: Sunan Ibn Mājah 4217, Source: Sahih
—

Abdullah ibn Amr (radiAllahuanhu): The Messenger of Allah, peace and blessings be upon him, said:

الرَّاحِمُونَ يَرْحَمُهُمْ الرَّحْمَنُ ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ

The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.

Source: Sunan al-Tirmidhī 1924, Grade: Sahih
—

Ibn Mas’ud(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ

The believer does not insult others, does not curse others, is not vulgar, and is not shameless.

Source: Sunan al-Tirmidhī 1977, Grade: Sahih
—

Abdullah ibn Amr(radiAllahuanhu)reported: A man asked the Prophet, “Which Islam is best?” The Messenger of Allah, peace and blessings be upon him, said:

تُطْعِمُ الطَّعَامَ وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ تَعْرِفْ

To feed the hungry and to greet with peace those you know and those you do not know.

Source: Ṣaḥīḥ al-Bukhārī 28, Grade: Muttafaqun Alayhi
—


‘Iyad ibn Himar (radiAllahuanhu): The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ اللَّهَ أَوْحَى إِلَيَّ أَنْ تَوَاضَعُوا حَتَّى لَا يَبْغِيَ أَحَدٌ عَلَى أَحَدٍ وَلَا يَفْخَرَ أَحَدٌ عَلَى أَحَدٍ

Verily, Allah has revealed to me that you must be humble towards one another, so that no one oppresses another or boasts to another.

Source: Ṣaḥīḥ Muslim 2865, Grade: Sahih
—

Ibn Mas’ud (radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ

No one who has the weight of a seed of arrogance in his heart will enter Paradise.
Someone said, “But a man loves to have beautiful clothes and shoes.” The Prophet said:

إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

Verily, Allah is beautiful and He loves beauty. Arrogance means rejecting the truth and looking down on people.

Source: Ṣaḥīḥ Muslim 91, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ اللَّهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ

Verily, Allah does not look at your appearance or wealth, but rather he looks at your hearts and actions.

Source: Ṣaḥīḥ Muslim 2564, Grade: Sahih
—

Aisha(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَيُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ وَمَا لَا يُعْطِي عَلَى مَا سِوَاهُ

Verily, Allah is kind and he loves kindness. He rewards for kindness what is not granted for harshness and he does not reward anything else like it.

Source: Ṣaḥīḥ Muslim 2593, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ وَمَا زَادَ اللَّهُ عَبْدًا بِعَفْوٍ إِلاَّ عِزًّا وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلاَّ رَفَعَهُ اللَّهُ

Charity does not decrease wealth, no one forgives another except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status.

Source: Ṣaḥīḥ Muslim 2588, Grade: Sahih
—

Jabir ibn Abdullah(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

كُلُّ مَعْرُوفٍ صَدَقَةٌ وَإِنَّ مِنْ الْمَعْرُوفِ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ

Every good deed is charity. Verily, it is a good deed to meet your brother with a cheerful face.

Source: Sunan al-Tirmidhī 1970, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ اشْتَدَّ عَلَيْهِ الْعَطَشُ فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ ثُمَّ خَرَجَ فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنْ الْعَطَشِ فَقَالَ الرَّجُلُ لَقَدْ بَلَغَ هَذَا الْكَلْبَ مِنْ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ مِنِّي فَنَزَلَ الْبِئْرَ فَمَلَأَ خُفَّهُ مَاءً ثُمَّ أَمْسَكَهُ بِفِيهِ حَتَّى رَقِيَ فَسَقَى الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ

A man suffered from thirst while he was walking on a journey. When he found a well, he climbed down into it and drank from it. Then he came out and saw a dog lolling its tongue from thirst and licking the ground. The man said: This dog has suffered thirst just as I have suffered from it. He climbed down into the well, filled his shoe with water, and caught it in his mouth as he climbed up. Then he gave the dog a drink. Allah appreciated this deed, so he forgave him.

It was said, “O Messenger of Allah, is there a reward for charity even for the animals?” The Prophet said:
فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ
In every being with a moist liver there is a reward for charity.
Source: Ṣaḥīḥ al-Bukhārī 5663, Grade: Muttafaqun Alayhi
—

Ibn Umar(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

الْيَدُ الْعُلْيَا خَيْرٌ مِنْ الْيَدِ السُّفْلَى وَالْيَدُ الْعُلْيَا الْمُنْفِقَةُ وَالسُّفْلَى السَّائِلَةُ

The upper hand is better than the lower hand. The upper hand is one that gives and the lower hand is one that takes.

Source: Ṣaḥīḥ al-Bukhārī 1362, Grade: Muttafaqun Alayhi
—

Abu Sa’id al-Khudri (radiAllahuanhu): The Messenger of Allah, peace and blessings be upon him, said:

مَا أُعْطِيَ أَحَدٌ عَطَاءً خَيْرًا وَأَوْسَعَ مِنْ الصَّبْرِ

There is no gift that is better and more comprehensive than patience.

Source: Ṣaḥīḥ al-Bukhārī 1400, Grade: Sahih
—

‘Imran ibn Husayn(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

الْحَيَاءُ لَا يَأْتِي إِلَّا بِخَيْرٍ

Modesty does not bring anything but goodness.

In another narration, the Prophet said:

الْحَيَاءُ خَيْرٌ كُلُّهُ

Modesty is all that is good.

Source: Ṣaḥīḥ al-Bukhārī 5766, Grade: Muttafaqun Alayhi
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لاَ يَشْكُرُ اللَّهَ مَنْ لاَ يَشْكُرُ النَّاسَ

He has not thanked Allah who has not thanked people.

Source: Sunan Abī Dāwūd 4811, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

The strong are not the best wrestlers. Verily, the strong are only those who control themselves when they are angry.

Source: Ṣaḥīḥ al-Bukhārī 5763, Grade: Muttafaqun Alayhi

In another narration, the Prophet said:

لَيْسَ الشَّدِيدُ مَنْ غَلَبَ النَّاسَ وَلَكِنَّ الشَّدِيدَ مَنْ غَلَبَ نَفْسَهُ

The strong are not those who defeat people. Rather, the strong are those who defeat their ego.

Source: Mushkil al-Āthār 1426, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا يَسْتُرُ عَبْدٌ عَبْدًا فِي الدُّنْيَا إِلَّا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ

A servant does not cover the faults of another servant in the world but that Allah will cover his faults on the Day of Resurrection.

Source: Ṣaḥīḥ Muslim 2590, Grade: Sahih
—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

وَاللَّهِ إِنِّي لَأَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً

By Allah, I seek forgiveness from Allah and I repent to him more than seventy times in a day.

Source: Ṣaḥīḥ al-Bukhārī 5948, Grade: Sahih
—

Anas ibn Malik(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

Seeking knowledge is an obligation upon every Muslim.

Source: Sunan Ibn Mājah 224, Grade: Sahih
—

Abu Burda(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

يَسِّرَا وَلَا تُعَسِّرَا وَبَشِّرَا وَلَا تُنَفِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا

Make things easy and do not make things difficult. Give glad tidings and do not repel people. Cooperate with each other and do not become divided.

Source: Ṣaḥīḥ al-Bukhārī 2873, Grade: Muttafaqun Alayhi
—

Ibn Mas’ud(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا

You must be truthful. Verily, truthfulness leads to righteousness and righteousness leads to Paradise. A man continues to be truthful and encourages honesty until he is recorded with Allah as truthful. And beware of falsehood. Verily, falsehood leads to wickedness and wickedness leads to the Hellfire. A man continues tell lies and encourages falsehood until he is recorded with Allah as a liar.

Source: Ṣaḥīḥ Muslim 2607, Grade: Muttafaqun Alayhi

—



Anas ibn Malik(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

التَّأَنِّي مِنَ اللَّهِ وَالْعَجَلَةُ مِنَ الشَّيْطَانِ

Calmness is from Allah, and recklessness is from Satan.

Source: al-Sunan al-Kubrá 18651, Grade: Hasan

—

Abu Huraira(radiAllahuanhu)reported: The Messenger of Allah, peace and blessings be upon him, said:

لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ

Wealth is not in having many possessions. Rather, true wealth is the richness of the soul.

Source: Ṣaḥīḥ al-Bukhārī 6081, Grade: Muttafaqun Alayhi
Success comes from Allah, and Allah knows best

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بسم الله الرحمن الرحيم

For Men lower garment must be above the ankle all the time, in prayer and outside prayer.
Some muslims turn their trousers above ankles only when praying, this is disliked as it does not replace the obligation of keeping lower garment above ankles for Men

...

Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) which forbid isbaal (wearing ones clothes below the ankles), for example:

Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire." (al-Bukhaari, no. 5787)

The Prophet (peace and blessings of Allaah be upon him) said: "There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths" (reported by Muslim, no. 106)

The Prophet (peace and blessings of Allaah be upon him) said: "Isbaal (wearing ones garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement." (reported by Abu Dawud, no. 4085, and al-Nisaai, no. 5334, with a saheeh isnaad).

Ibn Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who wears his lower garment below his ankles." (Reported by al-Nisaai in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

Hudhayfah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles." (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah will not look at the one who trails his izaar on the ground out of pride." (al-Bukhaari, no. 5788)

Jaabir ibn Sulaym said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: Beware of wearing ones lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off." (Regarded as saheeh by al-Tirmidhi, no. 2722).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection." Abu Bakr said to him, "O Messenger of Allaah, my izaar slips down if I do not pay attention to it." He said: "You are not one of those who do it out of pride." (Reported by al-Bukhaari, no. 5784)

What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu Saeed al-Khudri, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him." (Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)

These ahaadeeth describe two different deeds, for which there will be two different punishments:
Imaam Ahmad reported that Abd al-Rahmaan ibn Yaqoob said: "I asked Abu Saeed: Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)? he said, Yes, listen! The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire, and he said it three times."

Ibn Umar said: "I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, O Abdullaah, pull up your izaar! so I pulled it up. He said, More! so I pulled it up more, and always made sure it was pulled up properly after that." Some people asked, "To where did you pull it up?" He said, "To mid-calf length." (Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaair, 131-132)

The issue of isbaal applies to women just as much as it applies to men. This is indicated by the hadeeth of Ibn Umar, may Allaah be pleased with him, who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever trails his garment on the ground out of pride, Allaah will not look at him. Umm Salamah said: O Messenger of Allaah, what should women do with their hems? He said, Let them go down a handspan. She asked, What if their feet show? He said, Let them lengthen it by a cubit, but no more." (al-Nisaa'i, Kitaab al-zeenah, Baab dhuyool al-nisaa).

The punishment for showing off may come to pass in this world, not in the Hereafter. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst a man was walking arrogantly admiring himself and his clothes, Allaah caused the earth to swallow him and he is suffering in it until the Day of Resurrection." (Reported by Muslim, no. 2088).

Praise be to Allah.

The righteous friend is the righteous person who is obedient to his Lord, adheres to the teachings of his religion, is keen to please Allah, hastens on the basis of faith to do all good deeds, turns away out of fear of Allah from all evil deeds, loves the Sunnah and those who follow it, takes people as friends for the sake of Allah, opposes for the sake of Allah, resents sin and its people, fears Allah, is pure hearted and righteous, is not boastful, and has no rancour or envy in his heart.

The righteous friend reminds you of your Lord whenever you become heedless of His remembrance; he helps you and joins you when you are remembering your Lord. The Prophet (blessings and peace of Allah be upon him) said: “The believers (in their mutual support) are like a structure, parts of which support other parts” – and he interlaced his fingers. Agreed upon.

An-Nawawi (may Allah have mercy on him) said:

This report clearly refers to the great rights that the Muslims have over one another, and urges them to show compassion to one another, be kind to one another and support one another in anything that is not sinful or disliked.

The righteous friend is the one who does not look for or seek out the faults of his brothers; rather he seeks excuses for them.

Ibn Maazin said: The believer tries to find excuses for his brothers, whereas the hypocrite seeks out their faults.

Al-Fudayl ibn ‘Iyaad said: Chivalry is to overlook the errors of your brothers.

Aadaab al-‘Ishrah (p. 1-3).

The righteous friend is the one from whose words and actions the Muslims are safe, as the Prophet (blessings and peace of Allah be upon him) said describing the Muslim.

Abu’l-Fayd ibn Ibraaheem al-Misri said: You should keep company with one from whose harm you are safe, seeing him encourages you to do good, and he reminds you of your Lord.

Aadaab al-‘Ishrah (p. 3).

The righteous friend praises and speaks well of those with whom he mixes, even if he is not able to help them physically.

Ahmad (12709) and Abu Daawood (4812) narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Muhaajiroon said: O Messenger of Allah, we have never seen anything like the people to whose land we have come; they are most generous when they have plenty and most supportive when they have little. They have spared us from work and have shared with us what was enough to maintain us. We are afraid that they will take all the reward.

The Messenger of Allah (blessings and peace of Allah be upon him) said: “Nay, not so long as you praise them and pray to Allah, may He be glorified and exalted, for them.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The characteristics of the righteous friend include his cheerful manner, gentle speech, big-heartedness, generosity, suppression of anger, and avoiding arrogant behaviour; he shows respect and expresses joy for what he is blessed with of the friendship and brotherhood of others.

His heart is free of rancour, and he offers sincere advice to his brothers and accepts it from them.

He is easy-going with his brothers and does not go against them in matters that are right and proper; he refrains from criticizing them.

Abu Zaa’idah said: al-Ahnaf wrote to a friend of his saying: To proceed: if you have a brother (in faith) who is agreeable with you, then you should appreciate him as you appreciate your hearing and your sight, for a brother who is agreeable is better than a son who is contrary. Have you not heard what Allah, may He be glorified and exalted, said to Nuuh (peace be upon him) concerning his son (interpretation of the meaning):

“O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous”

[Huud 11:46].

Aadaab al-‘Ishrah (p. 7).

Righteous friends love to visit one another, meet one another and be generous to one another; they are cheerful when they meet and shake hands warmly.

Muslim (2567) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “A man visited a brother of his in another town, and Allah sent an angel to wait for him on the road. When he came to him, he said: Where are you headed? He said: I am headed to a brother of mine in this town. He said: Have you done him any favour for which you hope to be recompensed? He said: No, but I love him for the sake of Allah, may He be glorified and exalted. He said: I am a messenger from Allah to you, to tell you that Allah loves you as you love him for His sake.”

Ahmad (215525) narrated that Mu‘aadh ibn Jabal (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allah, may He be glorified and exalted, said: My love is due to those who love one another for My sake, sit with one another for My sake, visit one another for My sake and help one another for My sake.”

Classed as saheeh by al-Albaani in Saheeh at-Targheeb.

It used to be said: Do not befriend anyone but one who, if you befriend him, will enhance you; if you are burdened with something, he will help you; if he sees a shortcoming in you, he will make it up for you; if he sees something good from you, he will keep it in mind; if you ask of him, he will give to you; if you refrain from asking of him, he will offer you (his help); if he blames you for something, he will not desert you; and if you keep your distance from him, he will not abandon you.

Taareekh Diimashq (68/236).

Abu ‘Abd ar-Rahmaan as-Sulami said:

Maintaining a good relationship with your brothers means that you should always be cheerful with them, be kind and generous to them, speak of their good qualities, conceal their bad qualities, think much of their little acts of kindness, think little of whatever acts of kindness you do for them, always be ready to help them physically or financially, avoid grudges, envy, transgression and offenses, avoid all that they dislike in all regards, and avoid anything that could lead to you having to apologize.

End quote from Aadaab as-Suhbah (p. 120).

The righteous friend does not envy his brothers for what he sees of the signs of blessings that Allah has bestowed on them; rather he rejoices in that and praises Allah for whatever he sees of blessings that Allah has granted to them, as he would praise Him for blessings bestowed upon himself. Allah, may He be exalted, says (interpretation of the meaning):

“Or do they envy people for what Allah has given them of His bounty?”

[an-Nisaa’ 4:54].

The righteous friend deals with his brothers honourably, honestly and sincerely.

Abu Saalih said: The believer deals with you honourably, and guides you to what is best for you in religious and worldly terms, whereas the hypocrite deals with you through flattery and encourages you to do that which you desire. The fortunate one whom Allah protects is the one who differentiates between the two.

Aadaab as-Suhbah (p. 55).

The righteous friend makes excuses for his brothers and friends; he defends them and stands up for them.

The righteous friend joins his brothers at times of difficulty as he joins them at times of ease; he does not change his manner towards them in either case.

The righteous friend does not remind those to whom he shows kindness of his favours; he thinks little of his act of kindness and thinks much of any favours that his brothers do for him.

The righteous friend strives to conceal the faults of his brothers, to highlight their good qualities and conceal their bad qualities.

The righteous friend tries to endear himself to his brothers by doing acts of kindness for them, overlooking whatever offence they may cause him, and trying to find excuses for them.

It was narrated that Muhammad ibn al-Munkadir said: There is nothing left of the pleasure of this world except helping to meet the needs of my brothers.

Taareekh Dimashq (56/53).

To sum up:

The righteous friend is the one who helps you to do all that is good, who has a good character, enjoins what is right, forbids what is wrong, and observes the rights of friendship in your absence and in your presence, paying proper attention to that in word and deed, only doing that for the sake of Allah and hoping for reward from Him.


source: Islam QA

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[The one you seek to befriend must have five characteristics:]

The one you seek to befriend must have five characteristics:

Know that not everyone is suitable to be your friend. You must verify that this potential friend has the neccessary characteristics that make friendship with him something to be desired. The one you seek to befriend must have five characteristics:

* He must be intelligent, as there is no good in befriending an idiot, as he will only harm you when he wants to benefit you. By intelligent, we mean one who understands things as they are, either on his own, or if they are explained to him;

* He must have good manners, and this is a must. One who is simply intelligent might be overcome by anger or desire, and obey his desire. Thus, there would be no benefit in befriending him;

* He must not be a Faasiq, as such a person would not fear Allah, and whoever does not fear Allah cannot be trusted;

* He must not be an innovator, as his abundance of innovation is feared from befriending him;

* He should not be eager for the dunya.

[Mukhtasar Minhaaj al-Qaasideen by Ibn Qudaamah]