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Abd Allah ibn 'Umar رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر ، فأكثروا فيهن من التهليل والتكبير والتحميد

"There are no days greater with Allah and more beloved to perform (good) deeds therein, than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), and Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah)."
[Musnad Ahmad, 7/224]



سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّ

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