Deeds of Night and Day: Sustenance for the Righteous (web article)

All praise is due to Allah, the Lord of all creation. I bear witness that no deity has the right to be worshipped except Allah alone, without any partner. I further bear witness that Muḥammad is His worshipping servant and Messenger. May Allah’s ṣalāh[1] and salām[2] be upon him, his Family, and his Companions.

To proceed,

Indeed, time is a Muslim’s capital. If they utilise it well, they will succeed and prosper; and if they misuse it, they will fail and incur a great loss. It is reported in Ṣaḥīḥ al-Bukhārī, from Ibn ‘Abbās (may Allah be pleased with him and his father) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “There are two blessings which many people have lost out on: health and free time.” In other words, they are deceived and are at loss, as many people incur a great loss when they fail to fill their time or utilise their health in the obedience of Allah, the Absolutely Perfect and Most High. They neither benefit from these great blessings nor utilise them properly. Whoever has both free time and good health, yet laziness overwhelms them—preventing them from Allah’s obedience—is truly deceived and has incurred a great loss. This is because this worldly life is where the seeds of the Hereafter are planted; it is where the trade—whose profit will be seen in the next life—takes place.

Indeed, whoever uses their free time and good health in obedience to Allah is truly successful, while the one who wastes them in disobedience is truly deceived and in manifest loss.

Therefore, one must take great care of their time and make good use of it. In fact, Islam has instructed us to do so, as mentioned in the statement of Allah, the Most High, ((Thus, when you finish one task, exert yourself in another; and turn to your Lord alone—seeking from Him reward, success, strength, and guidance.)) [94:7-8].

In Ṣaḥīḥ al-Bukhārī, it is reported that the Prophet (may Allah’s ṣalāh and salām be upon him) said to Ibn ‘Umar, “Be in this world as though you are a stranger or a traveller.” As a result, Ibn ‘Umar used to say, “When evening comes, do not expect to see the morning; and when morning comes, do not expect to see the evening. Take advantage of your health before illness strikes you, and benefit from your life before death overtakes you.”

Likewise, it is reported in al-Musnad from ‘Abdullāh ibn Busr that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Let your tongue remain moist with the Dhikr[3] of Allah.”

There is also a warning against wasting time, as found in the statement of Allah, ((O People of Īmān[4], do not let your properties or your children divert you from the Dhikr of Allah. Those who allow that to happen are the ones who will suffer great loss. Give from what We have provided you with, before death comes to one of you and they then say, ‘My Lord, if You would only give me respite for just a little while, I would give in charity and be among the righteous.’ However, Allah grants respite to none when their appointed time comes; and Allah is completely acquainted with everything that you do.)) [63:9-11].

Furthermore, it has been reported by Ibn Ḥibbān—and collected in al-Jami‘ aṣ-Ṣaḥīḥ—from Abū Hurayrah (may Allah be pleased with him), that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “No people sit in a gathering in which they neither remember Allah nor invoke ṣalāh upon the Prophet except that it will be a source of deep regret for them on the Day of Judgement.” As confirmation of this deep regret, read the statement of Allah, the Most High, ((They will cry out therein: ‘Our Lord, take us out and send us back. We will do good deeds, unlike what we used to do.’ They will be told: ‘Did We not give you lives long enough so that anyone who wanted to receive admonition could do so? Furthermore, a warner came to you but you did not take heed. Therefore, taste the punishment; and the wrongdoers will have no helpers.’)) [35:37].

In contrast, read—concerning those who gave importance to their time by obeying Allah—the Most High, ((As for the person who receives their record of deeds in their right hand, they will joyously tell those in their company: ‘Come read my record! I was certain that I would meet my reckoning.’ Such a person will have a pleasing life, in a high level of Jannah whose fruits to be picked would hang near. It will be said to them: ‘Eat and drink with full satisfaction, due to the righteous deeds you performed in your previous days.’)) [69:19-24].

Likewise, read His saying, the Most High, ((Those who accepted Īmān and performed righteous deeds—We do not burden any soul beyond its capacity—are the people of Jannah, where they will abide forever. We will remove all rancour from their hearts and We will grant them rivers that flow beneath them. When they enter Jannah, they will say: ‘All praise is due to Allah who guided us to do what led to this reward. We ourselves could not have attained  guidance had Allah not guided us to His path and kept us steadfast upon it. Most certainly, our Lord’s Messengers came with the truth.’ It will be called out to them: ‘That is Jannah, which you have been made to inherit as a reward for what you used to do.’)) [7:42-43].

Thus, given the above, you should consider time as a vessel; be mindful of what you fill it with, and know that wasting time is a sign of Allah’s anger.

Let us look at an example from the life of the Prophet (may Allah’s ṣalāh and salām be upon him) demonstrating diligence in taking advantage of time. It is reported in Sunan Abī Dāwūd—as well as al-Jāmi‘ aṣ-Ṣaḥīḥ—that Ibn ‘Umar said, “Indeed, we would count the Prophet (may Allah’s ṣalāh and salām be upon him) saying, in a single gathering, one hundred times:

رَبِّ اغْفِرْ لِي وَتُبْ عَلَيَّ، إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

[Rabbi’ghfir lī wa tub ‘alayya, innaka anta At-Tawwāb Ar-Raḥīm]

My Lord, forgive me, and guide me to repentance and accept it from me. Indeed, You guide Your worshipping servants to repentance and accept it from them; and You are the Bestower of mercy.”

Similarly, another such example is found in the lives of the Companions (may Allah be pleased with them). Muslim reported from Abū Hurayrah that the Prophet (may Allah’s ṣalāh and salām be upon him) once asked, “Who among you is fasting today?” Abū Bakr replied, “I am.” He then asked, “Who has followed a funeral today?” Abū Bakr said, “I have.” He continued, “Who has fed a poor person today?” Abū Bakr said, “I have.” Finally, he asked, “Who has visited a sick person today?” Abū Bakr again said, “I have.” Upon hearing that, the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “These deeds are not found together in a person except that they serve as a reason for their entry into Jannah.” Thus, observe how Abū Bakr (may Allah be pleased with him) takes a share of all types of good deeds available to him each day, ensuring none pass him by.

You must realise that every person will be asked about their time on the Day of Judgment. In support of this, a narration is reported in as-Sunan—and elsewhere—from Abū Barzah, Ibn Mas‘ūd, and others, that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “No person’s feet will move from before their Lord until they are asked about their life and how they spent it, and their youth and how they made use of it.”

Allah—the Most High—praises those who make the best use of their time, as is mentioned in His saying, ((Indeed, the creation of the heavens and the Earth, and the alternation of night and day, contain signs for people of understanding. Those are individuals who mention Allah whether they are standing, sitting, or lying on their sides. They contemplate the creation of the heavens and the Earth, and say, ‘Our Lord, You have not brought all of this into existence aimlessly. You are completely perfect and exalted from doing such a thing. Thus, protect us from the torment of the Hellfire’.)) [3:190–191].

Likewise, Allah—the Absolutely Perfect—has informed us that He made night and day to alternate for a great purpose, namely to engage in worship of Him. He stated, ((Blessed[5] is He Who has placed in the sky great stars, as well as a radiant sun and a luminous moon. He is the One who made the night and day come in succession, for those who desire to take heed, or desire to give thanks.)) [25:61-62].

In light of all the aforementioned, here is a brief daily programme which I hope Allah—the Most High—will make beneficial for me and for whomever He wills among His creation. It contains a selection of recommended deeds suitable for both men and women, except those specific to each gender. Within it, I have outlined how to make the most of one’s time by highlighting a selection of good deeds and righteous acts—whether tied to specific times or performed generally.

I have kept this work concise; at times, I may combine a number of important deeds under a single section, providing a heading followed by whatever evidence was made easy for me to cite. Indeed, Allah guides whom He wills to the straight path.

Performing Witr Before the Break of Dawn

‘Ā’ishah (may Allah be pleased with her) said, “Indeed, the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) has performed Witr during different parts of the night: at its beginning, middle, and end. However, towards the end of his life, he would perform it at the time of as-Saḥar (pre-dawn).” This was reported by al-Bukhārī and Muslim.

Performing it during the last part of the night is better due to the Ḥadīth of ‘Amr ibn ‘Abasah, as collected by at-Tirmidhī, which states that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The closest that Allah is to His worshipping servant is during the last part of the night. Thus, if you are able to be among those who perform Dhikr of Allah during that time, then do so.” This narration was graded Ḥasan (acceptable) by our shaykh Muqbil in al-Jāmi‘ aṣ-Ṣaḥīḥ.

Likewise, Muslim also reports from Jābir (may Allah be pleased with him) that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Whoever fears that they may not wake up during the latter part of the night, then let them perform Witr at its beginning. However, those who hope to wake up during its latter part, let them perform Witr then—for the prayer at that time is witnessed by the Angels, and that is better.”

Also, among the reasons why it is better to perform it at the end of the night is the well-known Ḥadīth about Allah’s descending.[6]

Seeking forgiveness at as-Saḥar (pre-dawn hours)

Indeed, this is a great and virtuous deed, whose merit Allah—the Most High— has highlighted by praising those who carry it out and clarifying their immense reward, as mentioned in His statement, ((They would spend the night in prayer, sleeping only a little; and in the pre-dawn hours, they would earnestly seek forgiveness.)) [51:17–18].

Similarly, He—the Most High—stated, ((Say, O Prophet: ‘Shall I inform you of something better than that? Those who observe Taqwā[7] of Allah will be admitted into gardens of Jannah in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and will have purified spouses and attain Allah’s pleasure. Most certainly, Allah is All-Seeing of His worshipping servants. They are those who say, “Our Lord, we have indeed accepted Īmān and complied with it. Thus, we beseech You to forgive our sins and save us from the punishment of the Hellfire.” They also patiently persevere, are truthful, devoutly obedient, spend in charity, and always seek His forgiveness at the end of the night.’)) [3:15–17].

Ibn Kathir (may Allah have mercy upon him) commented in his Tafsīr regarding this Āyah, “If the seeking of forgiveness takes place during prayer, then it is even better.”

Repeating After the Mu’adhdhin As He Calls for the Morning Prayer

Abū Sa‘īd al-Khudrī narrates that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “When you hear the call to prayer, then say as the Mu’adhdhin says.” Likewise, ‘Abdullāh ibn ‘Amr ibn al-‘Āṣ narrates that he heard the Prophet (may Allah’s ṣalāh and salām be upon him) say, “When you hear the Mu’adhdhin calling to prayer, repeat after him. Then invoke for Ṣalāh upon me, for whoever invokes for Ṣalāh upon me once, Allah will grant them ten Ṣalāhs in return. Then invoke Allah to grant me al-Wasīlah, for it is a rank in Jannah that will be granted to only one of Allah’s worshipping servants, and I hope that I will be that person. Thus, whoever invokes Allah to grant me al-Wasīlah, my intercession will become binding for them.”

In addition, Sa‘d ibn Abī Waqqāṣ narrated from the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) that he said, “Whoever says the following after hearing the Mu’adhdhin: will have their sins forgiven:

أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللَّهِ رَبًّا، وَبِمُحَمَّدٍ رَسُولًا، وَبِالْإِسْلَامِ دِينًا

[Ash-hadu an lā ilāha illa Allah, waḥdahu lā sharīka lahu, wa-anna Muḥammadan ‘abduhū wa-rasūluh, raḍītu billāhi rabban, wa bimuḥammadin rasūlan, wa bil islāmi dīnan]

I bear witness that no deity has the right to be worshipped except Allah alone, without any partner, and that Muḥammad is His worshipping servant and Messenger. I am pleased with Allah as my Lord, with Muḥammad as a Messenger, and with Islam as a religion.”

This virtuous act is to be repeated upon hearing the call to each of the five daily prayers.

Praying Two Voluntary Rak‘ahs of the Morning Prayer

Muslim reports from ‘Ā’ishah that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The two Rak‘ahs of Fajr are better than the world and everything it contains.” Likewise, al-Bukhārī and Muslim both report from ‘Ā’ishah that she said, “The Prophet (may Allah’s ṣalāh and salām be upon him) was never more devoted to maintaining any voluntary act than the two Rak‘ahs before Fajr.

Heading Out to the Mosque

Abū Hurayrah (may Allah be pleased with him) narrated that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever sets out to the mosque for worship in the morning or evening, Allah prepares for them a place of hospitality in Jannah, where they will be honoured and cared for, each time they go in the morning or evening.” This was reported by al-Bukhārī and Muslim. He (may Allah be pleased with him) also narrated that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever performs Wuḍū’ at home, then walks to one of the houses of Allah for an obligatory prayer, each step they take wipes away a sin and raises them in rank.” This was reported by Muslim. Similarly, Buraydah (may Allah be pleased with him) narrated that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Give glad tidings to those who walk to the mosques in the dark that they will have complete light on the Day of Judgement.” This was reported by Abū Dāwūd and at-Tirmidhī.

In addition, Abū Hurayrah (may Allah be pleased with him) also narrated that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Shall I not inform you of that by which Allah erases sins and raises ranks?” They said, ‘Yes, O Messenger of Allah.’ He said, ‘Perfecting your Wuḍū’ during difficult conditions, taking many steps to the mosques, and waiting for one prayer after another—and that is ar-Ribāṭ[8], that is ar-Ribāṭ.” This was reported by Muslim.

Men Performing the Fajr Prayer in the Mosque in Congregation

Jundub ibn Sufyān (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Whoever prays the Fajr prayer is under Allah’s covenant of protection and security. So beware, O descendant of Ādam, lest you violate this covenant by harming those under it or by neglecting this prayer, resulting in Allah holding you accountable.” This was reported by Muslim.

Furthermore, Abū Mūsā (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Whoever performs the Fajr and ‘Aṣr prayers shall enter Jannah.” This was reported by al-Bukhārī and Muslim.

In addition, al-Bukhārī and Muslim report from Abū Hurayrah that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Indeed, the most burdensome prayer for the hypocrites are ‘Ishāʼ and Fajr. Had they known what they both contain of virtue and good, they would have come to perform them even if crawling.” Ibn ‘Umar said, “If we didn’t see a man at ‘Ishāʼ or Fajr prayers, we would think badly of him.”

Al-Bukhārī and Muslim also report from Abū Hurayrah that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The shayṭān ties three knots at the back of a person’s head when they sleep. With each knot he says, ‘You have a long night ahead, so sleep.’ If they wake up and remember Allah, one knot is undone. If they perform Wuḍūʼ, another is undone. If they pray, all the knots are undone—so they begin their morning in good spirits and energised. Otherwise, they wake up gloomy and sluggish.”

Note: Once the time for Fajr enters, a person should limit themself to the Sunnah of Fajr and promptly proceed to the obligatory prayer. They should not perform any other voluntary prayer at that time due to the prohibition found in the Ḥadīth of Ibn ‘Umar, in which the Prophet (may Allah’s ṣalāh and salām be upon him) said, “There is no voluntary prayer after the time for Fajr has entered, except the two Sunnah Rak‘ahs.” This was reported by Abū Dāwūd, 1278; at-Tirmidhī, 419; and Aḥmad, 5811. See also ‘Irwā’ al-Ghalīl’ 478, of al-Albānī.

Additionally, at-Tirmidhī said, “This is what the scholars have unanimously agreed on, that it is disliked for a person to pray—once the time for Fajr enters—except the two Rak‘ahs of Sunnah.” However, his assertion that there is a consensus regarding this matter has been refuted; what is correct is that this is the view of the majority—and it is the correct view regarding this matter.

This is one of the times during which general prayers are prohibited, as reported by al-Bukhārī and Muslim from Abū Sa‘īd al-Khudrī (may Allah be pleased with him) that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “There is no prayer after ‘Aṣr prayer until the sun sets, and no prayer after Fajr prayer until the sun rises.”

Engaging in Dhikr of Allah and Reciting the Qur’an Until Sunrise

It is reported in Muslim (670) from Jābir ibn Samurah that he said, “When the Prophet (may Allah’s ṣalāh and salām be upon him) prayed Fajr, he would remain seated in his place of prayer until the sun had completely risen and the time of prohibition had passed.”

Likewise, it is found in as-Silsilah aṣ-Ṣaḥīḥah (3403), from Anas and others, that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever performs the Fajr prayer in congregation and then remains seated, engaging in Dhikr of Allah until sunrise—after which they perform two Rak‘ahs—will receive the reward of a complete and perfect Ḥajj and ‘Umrah, without any deficiency.”

Anas ibn Mālik also narrated that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “To sit with a group of people engaged in Dhikr of Allah from the morning prayer until the sun rises is more beloved to me than freeing four slaves from the descendants of Ismā‘īl. Similarly, to sit with a group of people engaged in Dhikr of Allah from ‘Aṣr prayer until the sun sets is more beloved to me than freeing four slaves.” This was reported by Abū Dāwūd (3667); graded Ḥasan by our Shaykh Muqbil (may Allah have mercy upon him) in al-Jāmi‘ aṣ-Ṣaḥīḥ (2/535), and by al-‘Allāmah al-Albānī (may Allah have mercy upon him) in aṣ-Ṣaḥīḥah (2916).

Reading the Morning Adhkār

A person must give great care and attention to the following ten authentic and established Adhkār[9] from the Prophet (may Allah’s ṣalāh and salām be upon him):

(1)

اللَّهُمَّ بِكَ أَصْبَحْنَا وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا وَبِكَ نَمُوتُ، وَإِلَيْكَ النُّشُورُ

[Allāhumma bika aṣbaḥnā wa bika amsaynā, wa bika naḥyā wa bika namūtu, wa ilaykannushūr]

O Allah, by You we enter the morning and by You we enter the evening—enveloped in Your blessings and protection, moving only by Your power and strength, under Your will and decree. By You we live, and by You we die, and to You alone is the resurrection.

In the evening, the supplication is:

اللَّهُمَّ بِكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا، وَبِكَ نَحْيَا وَبِكَ نَمُوتُ، وَإِلَيْكَ الْمَصِيرُ

[Allāhumma bika amsaynā wa bika aṣbaḥnā, wa bika naḥyā wa bika namūtu, wa ilaykalmaṣīr]

O Allah, by You we enter the evening and by You we enter the morning—enveloped in Your blessings and protection, moving only by Your power and strength, under Your will and decree. By You we live, and by You we die, and to You alone is the final return.

(2)

أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هَٰذَا الْيَوْمِ وَخَيْرَ مَا بَعْدَهُ، وَأَعُوذُ بِكَ مِنْ شَرِّ هَٰذَا الْيَوْمِ وَشَرِّ مَا بَعْدَهُ، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ، وَسُوءِ الْكِبَرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ، وَعَذَابٍ فِي الْقَبْرِ

[Aṣbaḥnā wa aṣbaḥal mulku lillāh, wal-ḥamdu lillāh. Lā ilāha ill-Allāh, waḥdahu lā sharīka lah, lahul mulku wa lahul ḥamdu, wa huwa ʿalā kulli shay’in qadīr. Rabbi, as’aluka khayra mā fī hādhāl yawmi wa khayra mā baʿdahu, wa aʿūdhu bika min sharri hādhāl yawmi wa sharri mā baʿdah. Rabbi, aʿūdhu bika minal kasali wa sū’il kibar. Rabbi, aʿūdhu bika min ʿadhābin fīn-nār wa ʿadhābin fīl-qabr]

We have entered the morning, and all dominion belongs to Allah. All praise is due to Allah. There is no deity that has the right to be worshipped except Allah alone, without any partner. To Him belongs the dominion, and to Him belongs all praise, and He is over all things capable. My Lord, I ask You for the good of this day and the good that follows it, and I seek refuge in You from the evil of this day and the evil that follows it. My Lord, I seek refuge in You from laziness and the burdens of old age. My Lord, I seek refuge in You from punishment in the Fire and punishment in the grave.

(3)

اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلَٰهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَىٰ عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ لِي، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

[Allāhumma anta rabbī, lā ilāha illā ant, khalaqtanī wa anā ʿabduk, wa anā ʿalā ʿahdika wa waʿdika māstaṭaʿtu, aʿūdhu bika min sharri mā ṣanaʿtu, abū’u laka biniʿmatika ʿalayya, wa abū’u bi dhanbī, faghfir lī, fa-innahu lā yaghfirudh dhunūba illā ant]
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 uphold Your covenant and promise as best I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favours upon me and I acknowledge all my sins; thus, forgive me, for none forgives sins except You.

(4)

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي، وَعَنْ يَمِينِي وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي

[Allāhumma innī as’alukalʿāfiyata fīd-dunyā wal-ākhirah. Allāhumma innī as’aluk al-ʿafwa wal-ʿāfiyata fī dīnī wa dunyāya wa ahlī wa mālī. Allāhumma-stur ʿawrātī wa āmin rawʿātī. Allāhummaḥfaẓnī min bayni yadayya wa min khalfī, wa ʿan yamīnī wa ʿan shimālī wa min fawqī. Wa aʿūdhu bi ʿaẓamatika an ughtāla min taḥtī]

O Allah, I implore You to grant me well-being in this world and the hereafter. O Allah, I implore You to pardon me and grant me well-being in my religion, worldly affairs, family, and property. O Allah, conceal my faults and remove my fears. O Allah, protect me from in front of me, from behind me, from my right, from my left, and from above me; and I seek refuge in Your Greatness from being suddenly afflicted from beneath me.

(5)

رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا

[Raḍītu billāhi rabban, wa bil-islāmi dīnan, wa bi Muḥammadin nabiyyā]

I am pleased with Allah as my Lord (acknowledging His Lordship, authority, and all His decrees); with Muḥammad as my Prophet (accepting all that he was sent with, in ‘Aqīdah and guidance); and with Islam as my religion (complying with all its commands and prohibitions).

(6) At-Ta‘awwudhāt

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ، وَهُوَ السَّمِيعُ الْعَلِيمُ

(3 times)

[Bismillāhi alladhī lā yaḍurru maʿa ismihi shayʾun fil-arḍi wa lā fis-samāʾ, wa huwa as-Samīʿu al-ʿAlīm]

In the Name of Allah—the One by Whose mention and remembrance nothing whatsoever can cause harm, whether on Earth or in the heavens—and He is the All-Hearing and the All-Knowing.

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

(3 times)

[A‘ūdhu bi kalimātillāhi at-tāmmāti min sharri mā khalaq]

I seek refuge in the perfect words of Allah from the evil of what He has created.

Reciting the following Sūrahs three times each:

Sūratul-Ikhlāṣ:

قُلْ هُوَ اللَّهُ أَحَدٌ ۝١ اللَّهُ الصَّمَدُ ۝٢ لَمْ يَلِدْ وَلَمْ يُولَدْ ۝٣ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ۝٤

((Say, ‘He is Allah, the One who is unique. Allah is the Eternal, Self-Sufficient, Supreme Master and Sustainer whom all creatures need. He does not have offspring, He is not the offspring of anyone else, and none equals or resembles Him in any way’.))

Sūratul-Falaq:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۝١ مِن شَرِّ مَا خَلَقَ ۝٢ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ۝٣ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۝٤ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ۝٥

((Say, ‘I seek refuge in the Lord of daybreak—from the evil of what He has created, from the evil of darkness when it settles, from the evil of those who practise witchcraft when they blow into the knots, and from the evil of the envious when they envy.’))

Sūratun-Nās:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ ۝١ مَلِكِ النَّاسِ ۝٢ إِلَٰهِ النَّاسِ ۝٣ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ۝٤ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ۝٥ مِنَ الْجِنَّةِ وَالنَّاسِ ۝٦

((Say, ‘I seek refuge in the Lord of mankind; the Supreme Sovereign of mankind; the True Deity of mankind; from the evil of the whisperer who withdraws when Allah is mentioned; who whispers into the hearts of mankind; from among the jinn and mankind.’))

(7)

لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

(10 times)

[Lā ilāha ill-Allāhu waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, wa huwa ‘alā kulli shay’in qadīr]

No deity has the right to be worshipped except Allah alone, without any partner. To Him belongs the dominion, to Him belongs all praise, and He is over all things capable.

(8)

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

(10 times)

[Lā ḥawla wa lā quwwata illā billāhi]

There is neither movement nor strength except by Allah.

(9)

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ، عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ، وَمِدَادَ كَلِمَاتِهِ

(3 times)

[Subḥān Allāhi wa biḥamdihi, ‘adada khalqihi, wa riḍā nafsihi, wa zinata ‘arshihi, wa midāda kalimātihi]

Allah is perfect in every way and all praise is due to Him as abundantly as the number of His creatures, as much as pleases Him, as great as the weight of His Throne, and as infinitely as His inexhaustible words.

سُبْحَانَ اللَّهِ وَبِحَمْدِهِ

(100 times)

[Subḥāna llāhi wa biḥamdihi]

Allah is perfect in every way and all praise is due to Him

(10)

اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ

(repeat as many times as possible)

[Allāhumma ṣalli wa sallim ‘alā Muḥammadin wa ‘alā āli Muḥammad]
O Allah, grant Your ṣalāh and salām to Muḥammad and to the family of Muḥammad.

 Praying After Shurūq (sunrise)

The proof for this is the narration reported by Muslim in his Ṣaḥīḥ (1967), from ‘Amr ibn ‘Abasah (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said to him, “Pray the Fajr prayer, then refrain from praying until the sun rises and ascends—for it rises between the two horns of a shayṭān, and at that moment the people of kufr prostrate to it. Then pray, for the prayer at that time is witnessed and attended by the Angels.”

The prayer in question is aḍ-Ḍuḥā prayer. Its beginning time is after the time of prohibition has passed following sunrise, and continues until the time of Zawāl.[10]

The Prophet (may Allah’s ṣalāh and ṣalāh be upon him) advised Abū Hurayrah and Abū ad-Dardā’ (may Allah be pleased with them) to regularly observe two Rak‘ahs of aḍ-Ḍuḥā, and both reports are found in Ṣaḥīḥ Muslim.

Likewise, in Ṣaḥīḥ Muslim, it is reported that Ummu Hāni’ (may Allah be pleased with her) said, “Indeed, the Prophet (may Allah’s ṣalāh and salām be upon him) prayed eight Rak‘ahs for aḍ-Ḍuḥā on the day of conquering Makkah.” In addition, also in Ṣaḥīḥ Muslim, it is reported that ‘Ā’ishah—the mother of the People of Īmān (may Allah be pleased with her) — said, “The Messenger of Allah (may Allah’s ṣalāh and salām be upon him) used to pray aḍ-Ḍuḥā as four Rak‘ahs, and would increase beyond that as much as Allah willed.”

Seizing the blessings of the early part of the morning

It is incumbent upon every Muslim man and woman to take advantage of this blessed time, for the Prophet (may Allah’s ṣalāh and salām be upon him) said, “O Allah, bless the early part of the morning for my Ummah.” [This is a Ḥasan Ṣaḥīḥ Ḥadith; and I have authored a treatise on it][11]. One should not sleep during this time except out of necessity or valid reason, as the Salaf disapproved of sleeping during this time. ‘Abdullāh ibn ‘Abbās once saw one of his sons sleeping after Fajr, and said to him, “Get up! Do you sleep during the time in which provisions are distributed?” [Reported by Ibn al-Qayyim in Zād al-Ma‘ād, 4/347].

Similarly, Ibn Abī Shaybah (27084) reported from Hishām ibn ‘Urwah, who reported that his father said, “Az-Zubayr used to forbid his children from sleeping after Fajr.” Hishām said that he heard ‘Urwah saying, “Whenever I hear of a man sleeping after Fajr, I think less of him.”

Rather, one should utilise this time to fulfil their duties and carry out their tasks, such as seeking knowledge or earning a lawful provision. Indeed, an-Nawawī (may Allah have mercy upon him) said, “It is recommended for those who have a task—such as reading, studying Islamic sciences, doing Dhikr of Allah, I‘tikāf, or something else to do—to engage in it at the start of the day.”

Among the things that one should occupy themself with during this time is seeking lawful sustenance and pursue permissible means that bring them a benefit and fulfil their interests, in both religious and worldly matters, as well as that which aids them in the worship of Allah, their Lord. Likewise, it is prescribed for the Muslim man and woman to pray two or more Rak‘ahs when the morning heat intensifies. Indeed, Muslim reported from Zayd ibn Arqam that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The prayer of the Awwābīn (those who constantly repent to Allah) is when the young weaned camels start to feel the burning heat of the sand.”[12]

Actions to be performed when the Adhān for Ẓuhr prayer is called

It is prescribed to repeat after the Mu’adhdhin, saying what he says, as evidenced previously, except for “Ḥayya ‘alā aṣ-Ṣalāh” (come to the prayer) and “Ḥayya ‘ala al-Falāḥ,” (come to success) where one should say, “Lā ḥawla wa lā quwwata illā billāh” (there is neither movement nor strength except by Allah) [based on the Ḥadīth of ‘Umar (may Allah be pleased with him) in Ṣaḥīḥ Muslim, 385]. Men should hasten to the mosque early to secure a place in the first row. Likewise, both Muslim men and women should be diligent in performing the regular Sunnah prayers of Ẓuhr, both before and after it. It is established that there are four Rak‘ahs before and four after; four before and two after; or two before and two after.

Actions to be performed when the time for ‘Aṣr prayer arrives

When the time for ‘Aṣr prayer arrives, one should give it their utmost attention. Allah, the Most High, stated, ((Consistently establish the five obligatory prayers, especially the middle prayer, and stand before Allah with obedience and sincere devotion.)) [2:238]. Similarly, it is reported in the Ṣaḥīḥayn (al-Bukhārī and Muslim) that the middle prayer is the ‘Aṣr prayer. Likewise, in the Ṣaḥīḥayn, Ibn ‘Umar narrates that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The one who misses the ‘Aṣr prayer, it is as if they have lost their family and wealth.”

Such individual is referred to as ‘Mawtūr’, that is one whose loved one was murdered with no justice or compensation ever obtained for their death. The meaning is that such a person has been afflicted with the loss of their family and wealth. Ibn ‘Abd al-Barr commented, “The one who misses the ‘Aṣr prayer, their calamity—if they truly knew—is like the calamity of such a person; and Allah knows best.” [At-Tamhīd, 14/124].

Furthermore, one must beware of squandering or neglecting it, for al-Bukhārī reported from Buraydah (may Allah be pleased with him) that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Whoever abandons the ‘Aṣr prayer, their deeds are rendered void.”

Before praying ‘Aṣr, one may perform voluntary prayers, as the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Between every two Adhāns, there is a prayer.” Thus, voluntary prayers before it are legislated, but there is no regular Sunnah prayer before ‘Aṣr, and prayer after it is prohibited.

Furthermore, the time from ‘Aṣr until sunset is a virtuous time. In support of this, Anas ibn Mālik reported that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “To sit with a group of people engaged in Dhikr of Allah, the Most High, from ‘Aṣr prayer until the sun sets is more beloved to me than freeing four slaves.”

Ibnul-Qayyim (may Allah have mercy upon him) said, “The deeds of the day are raised at the end of the day before nightfall.” [Ṭarīq al-Hijratayn, 1/159]. Similarly, Ibn Ḥajar noted, “It has been reported that provisions are distributed after the morning prayer, and deeds are raised at the end of the day. Thus, whoever is engaged in obedience at that time will have blessings in their sustenance and deeds, and Allah knows best.” [Fatḥ al-Bārī, 2/37].

This is a short time, so the Muslim man and woman should take care to occupy it with obedience to Allah and what benefits their religion, family, worldly affairs, and Hereafter. They must never neglect the evening Adhkār, the most important of which have been previously highlighted.

Actions to be performed when the time for Maghrib prayer arrives

When the sun sets for Maghrib, how great is the joy of those who fasted the day for the sake of Allah, the Most High! It is reported in the Ṣaḥīḥayn, on the authority of Abū Hurayrah (may Allah be pleased with him), that the Prophet (may Allah’s ṣalāh and salām be upon him) said,

“The fasting person experiences joy twice: once when they break their fast, and another time when they meet their Lord.”

One should hasten to break their fast after sunset and the onset of night, without waiting for the stars to appear. In al-Musnad and elsewhere, Abū Ayyūb narrates that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “My Ummah will remain upon goodness as long as they do not delay Maghrib until the stars become numerous and appear interwoven across the sky[13].” [This is collected in al-Jāmi‘ aṣ-Ṣaḥīḥ of our Shaykh (may Allah have mercy upon him)].

It is prescribed to pray two Rak‘ahs between the Adhān and Iqāmah, due to the authentic narration from Anas that the Prophet’s Companions (may Allah’s ṣalāh and salām be upon him) would pray two Rak‘ahs before the Maghrib prayer.

The Muslim should approach the Maghrib prayer with all their heart, as it is the conclusion of the day and the beginning of the night. They – both men and women – should not be distracted from its regular Sunnah prayer after it. Performing the regular Sunnah prayers and other voluntary prayers at home is better.

It is reported in the Ṣaḥīḥayn, on the authority of Zayd ibn Thābit (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The most superior prayers are the ones which a person performs in their home, except for the obligatory prayers.” Likewise, it is reported in Ṣaḥīḥ Muslim, on the authority of ‘Ā’ishah – the mother of the People of Īmān - (may Allah be pleased with her) that she said, “The Messenger of Allah (may Allah’s ṣalāh and salām be upon him) would pray four Rak‘ahs in my home before the congregational Ẓuhr prayer, then go out and lead the people in congregation, then return and pray two Rak‘ahs. Likewise, he would lead the people in Maghrib prayer, then return and pray two Rak‘ahs. Similarly, he would lead the people in ‘Ishā’ prayer, then enter my home and pray two Rak‘ahs.”

Attending Islamic study circles, gatherings of admonition or reminder, or other knowledge-based gatherings

Whenever a Muslim has the opportunity to attend such gatherings, they should fully utilise it. That is because numerous Islamic texts encourage this and highlight its virtues, which I have collected in a book, by the bounty of Allah[14]. These are gatherings of forgiveness, tranquillity, and mercy, enveloped by Angels. Allah takes pride in those who attend such gatherings and shelters them in His mercy.

Furthermore, attending and participating in these gatherings is considered to be part of ‘Imāratul-Masājid,[15] profitable trade with Allah, gardens of Jannah, and akin to striving in the path of Allah. They are a cause for being granted sustenance, they strengthen one’s Īmān, soften hearts, instil fear of Allah, and lead one to having Zuhd[16] concerning this worldly life. Likewise, through these gatherings one acquires knowledge, attains honour and a lofty rank, and cultivates sound character and noble manners. In this regard, Ḥafṣ ibn Ghayyāth said, “We would seek solace in the face of worldly life and its hardships by attending the gatherings of Sufyān ath-Thawrī.” [Siyar A‘lām an-Nubalā’, 7/269].

Paying Particular Attention to the ‘Ishā’ Prayer

The Muslim man and woman must take utmost care when it comes to this prayer. The Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever prays ‘Ishā’ in congregation, it is as if they stood in prayer for half the night, and whoever prays the morning prayer in congregation[17], it is as if he prayed the entire night.” [This was reported by Muslim from ‘Uthmān].

Reading the Adhkār after the obligatory prayer

After every obligatory prayer, there are post-prayer Adhkār that whoever reads will not be deprived of their rewards and being admitted into Jannah, as the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said. These include Tasbīḥ (saying ‘Subḥān Allah’), Taḥmīd (saying ‘Alḥāmdullilah’), Takbīr (saying ‘Allahu Akbar’), and Tahlīl (saying ‘Lā ilāha illAllah’). Thus, the Muslim man and woman should safeguard and maintain the post-prayer Adhkār, including Alistighfār (saying ‘Astaghfirullah’), as well as saying,

اللَّهُمَّ أَنْتَ السَّلَامُ، وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ

[Allāhumma anta as-Salām, wa minka as-Salām, tabārakta yā dha-l-Jalāli wa-l-Ikrām]

O Allah, You are completely free of any deficiency and imperfection, and You are the One Who grants safety and security. You alone grant blessings and goodness, and multiply and increase them, O Owner of all majesty and honour.

In addition, they should preserve and maintain the recitation of Āyatul-Kursī, Sūratul-Ikhlāṣ, and the Mu‘awwidhatayn.

Performing Witr after the ‘Ishā’ prayer

After the regular Sunnah prayer of ‘Ishā’, those who fear missing Witr should pray it before going to sleep. In this regard, the Prophet (may Allah’s ṣalāh and salām be upon him) advised Abū Hurayrah, Abū ad-Dardā’ [as reported by Muslim], and Abū Dharr [as reported by an-Nasā’ī] to pray Witr before sleeping. This is better for those unsure if they will wake up at the end of the night, and is a form of diligence and prudence on their part.

In Ṣaḥīḥ al-Bukhārī, it is reported that Mu‘āwiyah prayed Witr with one Rak‘ah after ‘Ishā’, and when this was mentioned to Ibn ‘Abbās, he said, “He accompanied the Prophet (may Allah’s ṣalāh and salām be upon him),” and in another narration, “He is correct in that for he is a Faqīh (scholar).”

Those who desire to pray at the end of the night should do so, as it is undoubtedly superior. The Prophet (may Allah’s ṣalāh and salām be upon him) said, “The best prayer after the obligatory ones is the night prayer.” [This was reported by Muslim from Abū Hurayrah]. He also said, “The closest a person could come to Allah, their Lord, is in the last part of the night. If you can be among those who remember Allah at that time, then do so.” [This was reported by at-Tirmidhī and others from ‘Amr ibn ‘Abasah, and graded Ḥasan by our Shaykh Muqbil in al-Jāmi‘ aṣ-Ṣaḥīḥ]. This is the time of the divine descent, when Allah, the Most High, says, “Who will call upon Me so that I may answer them? Who will ask Me so that I may give them? Who will seek My forgiveness so that I may forgive them?” [This was reported by al-Bukhārī and Muslim].

Sleeping early after the ‘Ishā’ prayer

It is prescribed to sleep early after ‘Ishā’, as reported in the Ṣaḥīḥayn from Abū Barzah (may Allah be pleased with him) that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) disliked sleeping before ‘Ishā’ and talking after it. Scholars, based on this Ḥadīth and others, disapproved of staying up late and talking after ‘Ishā’, even if permissible.

An-Nawawī, in his commentary on Ṣaḥīḥ Muslim, said,

“The reason for the disapproval of talking after ‘Ishā’ is that it leads to staying up late, which may cause one to oversleep and miss the night prayer, engaging in Dhikr of Allah during it, or the morning prayer at its permissible, preferred, or optimal time. Staying up at night also leads to laziness during the day, neglecting religious duties, acts of obedience, and worldly interests. Indeed, the scholars mentioned that the disliked speech after ‘Ishā’ is that which serves no useful purpose. However, that which involves benefit and goodness is not disapproved — such as studying Islamic knowledge; conversing with a guest or one’s spouse for comfort and companionship; a man speaking with his family or children out of kindness or for some need; travellers conversing with one another; reconciling between people or interceding for them in matters of benefit; enjoining good and forbidding evil; directing someone towards something beneficial; or any other similar purposes. There are authentic Ḥadīths that support some of these exceptions explicitly and others by implication.”

Some Important Etiquettes to Observe Before Going to Sleep

The Prophet (may Allah’s ṣalāh and salām be upon him) instructed those intending to sleep with some important etiquettes. It is reported in the Ṣaḥīḥayn from al-Barā’ ibn ‘Āzib (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “When you want to go to sleep, perform Wuḍū’ as you would for prayer, then lie on your right side and say:

اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ

[Allāhumma aslamtu wajhī ilayk, wa fawwaḍtu amrī ilayk, wa alja’tu ẓahrī ilayk, raghbatan wa rahbatan ilayk, lā malja’a wa lā manjā minka illā ilayk, Allāhumma āmantu bikitābika alladhī anzalta, wa binabiyyika alladhī arsalt]

O Allah, I submit my face to You in obedience; I entrust all my affairs to You; I place my trust and rely wholly upon You alone – all out of desire in Your reward and fear of Your punishment. There is no refuge or escape from You except by turning to You. O Allah, I have Īmān in Your Book that You have revealed, and in Your Prophet that You have sent.

If you happen to die that night, you will do so upon Fiṭrah (natural predisposition). Make these the last words with which you speak that night.”

Also, it is prescribed for a person to shake off their bedding and check it before going to sleep, in case anything harmful is present, and to mention Allah’s name. This is due to the Ḥadīth reported by Muslim (2714) from Abū Hurayrah.

Likewise, one should pay particular attention to reading the Adhkār, such as reciting Āyatul-Kursī, the last two Āyahs of Sūratul-Baqarah, the Mu‘awwidhatayn, and other established supplications from the Prophet (may Allah’s ṣalāh and salām be upon him).  

Al-Bukhārī reported from ‘Ubādah ibn aṣ-Ṣāmit (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever wakes up at night and says:

لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، الْحَمْدُ لِلّٰهِ، وَسُبْحَانَ اللّٰهِ، وَلَا إِلٰهَ إِلَّا اللّٰهُ، وَاللّٰهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّٰهِ

 [Lā ilāha illā Allāhu waḥdahu lā sharīka lah, lahu-l-mulku wa lahu-l-ḥamdu wa huwa ‘alā kulli shay’in qadīr, al-ḥamdu lillāh, wa subḥāna Allāh, wa lā ilāha illā Allāh, wa Allāhu akbar, wa lā ḥawla wa lā quwwata illā billāh]

None has the right to be worshipped except Allah alone, without any partner. To Him belongs the dominion, to Him belongs all praise, and He is able to do all things. All praise is due to Allah, Allah is perfect in every way, none has the right to be worshipped except Allah, and Allah is the Greatest. There is neither movement nor strength except by Allah.

then says:

اللّٰهُمَّ اغْفِرْ لِي

[Allāhumma ighfir lī]

O Allah, forgive me

or makes a supplication, it will be answered. If they perform Wuḍū’ and pray, their prayer will be accepted.”

Some Righteous Deeds That Are Easy to Perform During the Day and Night Yet Carry Immense Weight on the Scales, Including the Following:

-       Feeding the hungry

Allah, the Most High, stated, ((Despite their love for their own food, they still feed the needy, the orphan, and the captive. Within themselves they say, ‘We only extend this kindness to you because we seek Allah’s Face. It is not our aim to seek any repayment, praise, or gratitude from you. We most certainly fear from our Lord a very difficult day on which the faces of the wretched will be gloomy due to its severity and horror.’ Consequently, Allah will save them from the evils of that day, and grant them radiance and joy. As a recompense for their perseverance, He will admit them to Jannah and grant them silken garments.)) [76:8-12].

Likewise, al-Bukhārī  reports that the Prophet (may Allah’s ṣalāh and salām be upon him) was asked, “Which aspects of Islam are most excellent?” He said, “To feed others, and to offer Salām to those you know and those you do not know.”

In addition, al-Bukhārī and Muslim report from ‘Adiyy ibn Ḥātim that he (may Allah’s ṣalāh and salām be upon him) said, “Protect yourselves from the Hellfire, even if it is by giving half a date in charity.”

-       Maintaining family ties 

This is to be done through any means possible, such as offering Salām, checking on them, giving gifts, offering advice, or other such methods. Allah, the Most High, stated, ((Thus, fulfil the rights of relatives by treating them well and upholding ties of kinship, and give to the needy and to stranded travellers. That is best for those who seek Allah’s Face; and it is they who will be successful.)) [30:38]. Likewise, the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever has Īmān in Allah and the Last Day must uphold family ties.” [This was reported by al-Bukhārī, 6138]. Indeed, the family members most deserving of having family ties upheld, and those closest to a person, are their parents. Therefore, a Muslim must be dutiful to them and always treat them with kindness.

-       Spreading Salām, shaking hands with fellow Muslims, smiling at them, and being cheerful towards them

Al-Barā’ said, “The Messenger of Allah (may Allah’s ṣalāh and salām be upon him) commanded us to spread Salām.” [This was reported by al-Bukhārī and Muslim]. The Prophet (may Allah’s ṣalāh and salām be upon him) also said, “Do not view any good deed as insignificant, even if just greeting your Muslim brother with a cheerful face.” [This was reported by Muslim from Abū Dharr].

Likewise, Jarīr ibn ‘Abdillāh said, “Ever since I embraced Islam, the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) never turned me away, and would greet me with a smile whenever he saw me.” He (may Allah’s ṣalāh and salām be upon him) also said, “No two Muslims meet and shake hands except that they are forgiven before they part.” [This was reported by Abū Dāwūd and others from al-Barā’ (may Allah be pleased with him)].

-       Giving charity anytime one is able

The Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “No day dawns upon the people except that two Angels descend, one saying, ‘O Allah, compensate abundantly those who spend in Your cause,’ while the other says, ‘O Allah, make loss and ruin the recompense of those who withhold from spending in Your cause.’” [This was reported by al-Bukhārī and Muslim]. He (may Allah’s ṣalāh and salām be upon him) also said, “You will not spend anything seeking the Face of Allah except that you will be rewarded for it.” [This was reported by al-Bukhārī and Muslim].

If one has no extra wealth, then they should not abandon what is reported in Ṣaḥīḥ Muslim from Abū Dharr, that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Every morning, charity is due from every joint in a person’s body. That charity can take the form of Tasbīḥ (saying: SubḥānAllāh); Taḥmīd (saying: Alḥamdu lillāh); Tahlīl (saying: Lā ilāha illā Allāh); Takbīr (saying: Allāhu akbar); and enjoining good and forbidding evil. However, performing just two Rak‘ahs of aḍ-Ḍuḥā suffices for all of that.”

Similarly, there are many other righteous deeds that are considered forms of charity, as mentioned in various well-known Ḥadīths.

– Visiting a fellow Muslim, or those among them who are ill, whenever the opportunity arises

This act entails a tremendous reward. The Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever visits a sick person, remains – for the duration of the visit – in the gardens of Jannah, gathering its fruits.” This was reported by Muslim. Likewise, Allah stated in a Ḥadīth Qudsi, “My love is guaranteed for those who love one another for My sake, sit together for My sake, and visit one another for My sake.”

– Visiting the graves

This entails many wisdoms and has numerous Sunnahs, such as supplicating for the deceased, remembering the Hereafter, and taking heed and drawing lessons. In relation to this, the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Visit the graves, for they remind you of death.” [This was reported by Muslim.]

– Extending kindness to neighbours 

This is something that Allah commanded us with in His statement, ((…and extend kindness to parents, kin, orphans, the needy, neighbours who are relatives or in close proximity, neighbours who are farther away…)) [4:36].

The Muslim neighbours who are your relatives have three rights over you; whereas the Muslim neighbours who are non-relatives have two.

In addition, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with them both) narrated that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) said, “Jibrīl continued emphasising to me the rights of neighbours to the extent that I thought he would say they were entitled to inheritance.” [This was reported by al-Bukhārī and Muslim].

Furthermore, he (may Allah’s ṣalāh and salām be upon him) said, “O Muslim women, let none of you belittle giving gifts to your female neighbour, even if it is the hoof of a sheep.” [This was reported by al-Bukhārī and Muslim]. In other words, even if it is a bone that has little meat attached to it – or something similar – that most people may disregard.

Likewise, Abū Hurayrah (may Allah be pleased with him) narrated that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “By Allah, such a person does not have Īmān! By Allah, such a person does not have Īmān! By Allah, such a person does not have Īmān!” The Companions present asked, “Who, O Messenger of Allah?” He replied, “Those whose neighbours are not safe from their harm.” [This was reported by al-Bukhārī and Muslim].

Similarly, Abū Shurayḥ al-Khuzā‘ī (may Allah be pleased with him) narrated that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever has Īmān in Allah and the Last Day must treat their neighbour kindly.” [This was reported by Muslim with this wording, and partially by al-Bukhārī].

-       Striving day and night to refine one’s character and to align all dealings and interactions with the teachings of Islam

One should exert efforts in this regard, for the Prophet (may Allah’s ṣalāh and salām be upon him) said, “The best of you are those with the best character.” [This was reported by al-Bukhārī and Muslim from ‘Abdullāh ibn ‘Amr]. He (may Allah’s ṣalāh and salām be upon him) also said, “The most complete in Īmān among the Muslims are those with the best character.” [This was reported by Aḥmad from Abū Hurayrah, and is also in al-Jāmi‘ aṣ-Ṣaḥīḥ, 3521].

In addition, he (may Allah’s ṣalāh and salām be upon him) said, “Indeed, the most beloved of you to me, and those who will be closest to me on the Day of Resurrection, are those with the best character.” [This was authentically reported by at-Tirmidhī and others].

-       Refraining from harming fellow Muslims or causing them grief

One should constantly pay particular attention to this, for Abū Mūsā once asked the Messenger of Allah (may Allah’s ṣalāh and salām be upon him), “Which Muslim is best?” He replied, “The Muslim from whose tongue and hand other Muslims are safe.” [This was reported by al-Bukhārī and Muslim].

He (may Allah’s ṣalāh and salām be upon him) also said, “The true Muslim is one from whose tongue and hand fellow Muslims are safe, and the true Muhājir [one who migrates for the sake of Allah] is the one who abandons what Allah has forbidden.” [This was reported by al-Bukhārī and Muslim].

In addition, Muslim reported from Abū Dharr that he asked the Prophet (may Allah’s ṣalāh and salām be upon him), “O Messenger of Allah, inform me what I should do if I become weak in performing some deeds? He replied, ‘Refrain from harming people, for that is a form of charity you give to yourself.’”

Also, he (may Allah’s ṣalāh and salām be upon him) said, “O ‘Ā’ishah, the worst of people in status before Allah on the Day of Resurrection is the one whom people abandon or avoid due to their evil.” [This was reported by al-Bukhārī and Muslim].

Additionally, Abū Sa‘īd al-Khudrī (may Allah be pleased with him) narrated that a man asked the Prophet (may Allah’s ṣalāh and salām be upon him), “Who is the best of people?” He replied, “A man who has accepted Īmān and strives in the path of Allah with his wealth and self.” He asked, “Then who?” He said, “A person who has accepted Īmān and lives in a mountain valley, where they worship Allah – their Lord – and refrain from harming people.” [This was reported by al-Bukhārī and Muslim].

-       Not neglecting the rights of fellow Muslims

This includes acts such as offering Salām and responding to it, for it contains many rewards. Likewise, invoking Allah to have mercy upon a Muslim that praises Allah when sneezing; offering sincere advice and providing good counsel to them if they ask for it; cheering them up when they are down; being helpful to them, making them happy, and many other well-known rights that Muslims have over each other. The Prophet (may Allah’s ṣalāh and salām be upon him) said, “The rights of a Muslim upon another Muslim are six: when you meet them, offer them Salām; when they invite you, accept their invitation; when they seek your advice, advise them sincerely; when they sneeze and praise Allah, invoke Allah to have mercy upon them; when they are ill, visit them; and when they pass away, attend their funeral prayer and burial.”

-       Striving to purify the heart from its diseases and cleanse it from impurities

This includes negative traits such as arrogance, conceit, boasting, belittling others, suspicion, love of discord and strife, envy, self-admiration, rejection of admonition due to the hardness of the heart, and other such traits.

A Muslim must strive to have a sound heart as diligently as they strive to have a sound body, for nothing compares to the blessing of having a sound heart. In this regard, the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Verily, there is a piece of flesh in the body: if it is sound, the entire body is sound, and if it is corrupt, the entire body is corrupt. Verily, it is the heart.” [This was reported by al-Bukhārī and Muslim].

-       Engaging in the Dhikr of Allah, for it is one of the greatest acts of worship and the most powerful remedy for heart and body

Allah – the Absolutely Perfect – stated, ((Verily, in the Dhikr of Allah do hearts find rest.)) [13:28]. He – the Absolutely Perfect – also stated, ((Indeed, the men and women who are Muslims…and who perform much Dhikr of Allah – Allah has prepared for them forgiveness and a magnificent reward.)) [33:35].

Likewise, it is narrated that ‘Abdullāh ibn Busr said, “O Messenger of Allah, inform me of a deed that I should always perform.” He (may Allah’s ṣalāh and salām be upon him) said, “Keep your tongue moist by persistently engaging in the Dhikr of Allah.”

-       Reciting the Book of Allah – the Most High – with diligence

Indeed, reciting the Speech of Allah and reflecting upon its meanings nourishes both the heart and soul of a Muslim. In fact, constantly reciting it with reflection brings true happiness, tranquillity, comfort, and serenity, and is a means of attaining Allah’s mercy. In addition, it is the refuge of the righteous; the solace and comfort of those who love Allah; and the ultimate pursuit of those who possess knowledge.

Allah – the Most High – stated, ((Just as we sent revelation to previous Prophets, we have revealed this Qur’an to you by Our command, and it gives life to people and their hearts. Prior to it, you had no knowledge of previous scriptures or the details of Īmān. However, We made this Qur’an a light by which We guide whomever We want among Our servants.)) [42:52].

Similarly, He – the Absolutely Perfect – stated, ((Those who receive guidance are people who have accepted Īmān and whose hearts find tranquillity in Allah’s remembrance. Hearts certainly find tranquillity in Allah’s remembrance.)) [13:28]. He – the Absolutely Perfect – further stated, ((If We had sent down this Qur’an upon a mountain, you would have seen it humbled and split asunder out of fear of Allah. Such are the examples We present to the people, that they may reflect.)) [59:21]. In addition, He – the Absolutely Perfect – stated, ((Say, O Prophet: “Have Īmān in this Qur’an, or do not. Indeed, when it is recited to those who were granted knowledge before it was revealed, they fall upon their faces in prostration, and say, ‘Subḥāna Rabbinā’ (our Lord is free from any imperfection). Indeed, the promise of our Lord has been fulfilled.’ When they fall upon their faces in prostration, they do so weeping, and it increases them in humility.”)) [17:107-109].

-       Using the Siwāk night and day

Authentic Islamic texts show that the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) would regularly use the Siwāk throughout the day and night. In relation to this, al-Bukhārī and Muslim both reported from Ḥudhayfah (may Allah be pleased with him) that he said, “Indeed, the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) would clean his mouth with the Siwāk when waking up at night from sleep.”

Likewise, when ‘Ā’ishah (may Allah be pleased with her) was asked what the Prophet (may Allah’s ṣalāh and salām be upon him) would do first upon entering his house, she replied, “He would use the Siwāk.” [Muslim 232; Aḥmad 24144].

This points to the importance of a Muslim attending, day and night, to their outward and inward purity and cleanliness. Allah – the Most High – stated, ((Indeed, Allah loves those who constantly repent and constantly purify themselves.)) [2:222]. In addition, Muslim reported that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Indeed, Allah is Beautiful and loves beauty.”

-       Constantly remembering that all the blessings one has are from Allah, the Most High

 One must always remember that every blessing one enjoys comes from Allah, the Most High. He alone is the One who bestows these blessings and favours a person with them. Remembering this is the key to showing gratitude to Allah, the Bestower of blessings. Thus, Allah – the Most High – is to be thanked for His countless blessings, which cannot be enumerated, with every breath one takes, until the moment of death. Allah—the Most High—stated, ((Whatever blessing you possess is from Allah alone.)) [16:53]. He—the Absolutely Perfect—also stated, ((Whoever is grateful to Allah, then they only do so for their own benefit. In contrast, whoever is ungrateful to Him, then indeed Allah does not need anything from them, and He is always Most Praiseworthy.)) [31:12].

-       Seeking knowledge, attending its gatherings, and studying directly under the scholars

Whoever is able to do this should know that Allah has certainly intended every good for them. Such a person has placed their feet upon the path to Jannah. That is because the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever Allah intends good for, He grants them understanding of His religion.” This was reported by al-Bukhārī and Muslim. He (may Allah’s ṣalāh and salām be upon him) also said, “Whoever treads a path in search of knowledge, Allah will make easy for them a path to Jannah because of it.” This was reported by Muslim. Therefore, never neglect any gathering of knowledge that you are able to attend—whether by night or day— as your needs dictate. However, you must carefully seek out the people of knowledge who adhere to the Sunnah, and are known for their integrity and uprightness. Equally important, you must beware of the people of deviation and innovation, for sitting in their gatherings causes the heart to become ill.

-       Devoting a portion of your day to earnestly imploring Allah—the Supreme Sovereign— turning to Him in heartfelt supplication, and persistently beseeching Him

Allah—the Most High—stated, ((Your Lord stated: ‘Supplicate Me alone. If you do so, I will respond to you. Indeed, those who arrogantly refuse to worship Me shall enter the Hellfire in utter disgrace.’)) [40:60].

-       Frequently seeking Allah’s forgiveness and constantly repenting to Him

Allah—the Most High—stated, ((Thus, seek His forgiveness, then repent to Him. Indeed, my Lord is near and responds to those who supplicate Him.)) [11:61]. Similarly, He—the Absolutely Perfect—stated, ((Seek forgiveness of your Lord, then repent to Him. Indeed, my Lord is Most Merciful and Loving.)) [11:90].

-       Taking advantage of any opportunity available to perform an act of worship

The Prophet (may Allah’s ṣalāh and salām be upon him) said, “Be keen to do what benefits you, seek help from Allah, and do not fall short in your efforts or give in to weakness of resolve.”.” This was reported by Muslim.

Thus, if you are able to perform Ṭawāf around the Sacred House seven times, then do so and pray two Rak‘ahs. That is because the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever performs Ṭawāf around the Sacred House seven times, it is equivalent to freeing a slave.” This was reported by an-Nasā’ī from Ibn ‘Umar. In the narration of Ibn Mājah, the wording is “Whoever performs Ṭawāf  around the Sacred House and prays two Rak‘ahs, it is like freeing a slave.” He (may Allah’s ṣalāh and salām be upon him) also said, “Indeed, touching the Yemeni Corner and the Black Stone most certainly erases sins.” This is an authentic Ḥadīth reported by Aḥmad and others from Ibn ‘Umar (may Allah be pleased with him and his father).

-       Spending time in seclusion with Allah, the Most High

Among the essential matters is setting aside a portion of your day to be alone with Allah, in which you hold yourself to account, and engage in the Dhikr of your Lord.

Indeed, the Prophet (may Allah’s ṣalāh and salām be upon him) mentioned among the seven [who will be shaded by Allah on the Day of Judgement]: “...and a person who performs Dhikr of Allah in seclusion, such that their eyes overflow with tears.” This was reported by al-Bukhārī and Muslim.

Similarly, the Prophet (may Allah’s ṣalāh and salām be upon him) would regularly seclude himself alone with Allah – his Lord – both during his years in Makkah and later in Madinah. A narration reported by Ibn Ḥibbān —and also mentioned in al-Jāmi‘ aṣ-Ṣaḥīḥ—states that the Mother of the People of Īmān, ‘Ā’ishah (may Allah be pleased with her), was once asked, “Inform us of the most remarkable thing you saw from the Messenger of Allah (may Allah’s ṣalāh and salām be upon him).” She remained silent for a moment and then said, “One night, he said: ‘O ‘Ā’ishah, allow me to dedicate this night to worshipping my Lord.’ I replied, ‘By Allah, I truly love being near you, and I love whatever brings you joy.’ She said, ‘So he stood up, performed Wuḍū’, and began to pray.’ She continued, ‘He kept weeping until he wet his lap; he then wept and kept weeping until he wet his beard; he then wept and kept weeping until he wet the ground. Then, Bilāl came to notify him of the prayer. When he saw him weeping, he asked, ‘O Messenger of Allah, why do you weep when Allah has forgiven all your past and future sins?’ He replied, ‘Should I not be a grateful worshipping servant? An Āyah was revealed to me tonight; woe to the one who recites it and does not reflect upon it: ((Indeed, in the creation of the heavens and the earth...)) [3:190].’”

Ibnul-Qayyim (may Allah have mercy upon him) said,

“There is a restlessness in the heart that nothing can put right except turning wholeheartedly to Allah; there is a loneliness in it that nothing can remove except finding solace in Him in solitude; there is a sorrow in it that nothing can dispel except the joy of knowing Him; and there is an anxiety in it that nothing can calm except being wholly devoted to Him and fleeing from Him to Him. Likewise, there is a dire void in it that nothing can ever fill except by loving Him, turning to Him in repentance, constantly engaging in Dhikr of Him, and directing all worship sincerely to Him. In fact, even if a person were given the whole world and everything in it, it would never fill that void.” [Madārij as-Sālikīn (4/17, ‘Aṭā’āt edition)].

-       Protecting and safeguarding one’s righteous deeds and good actions

Indeed, this is among the most vital objectives for a Muslim in their daily life and is achieved by protecting one's heart, tongue, and limbs. It is reported in Ṣaḥīḥ Muslim that the Prophet (may Allah’s ṣalāh and salām be upon him) was asked, “Who is truly the bankrupt?” He replied, “The truly bankrupt among my Ummah is the one who comes on the Day of Judgement with prayer, fasting, and Zakāh, but has also come having insulted this person, falsely slandered that person, unlawfully consumed the wealth of another, shed the blood of someone else, and struck yet another. Thus, each of these people will be given from this person’s good deeds. If this person’s good deeds run out before all the wrongs have been settled, the sins of those who were wronged will be taken and cast upon this same individual, who will then be cast into the Hellfire.”  

-       Protecting and shielding yourself from your ultimate enemy

This is of utmost importance for a Muslim, and the unassailable fortress for them against this enemy is the Dhikr of Allah, the Most High. In an authentic Ḥadīth, the Prophet (may Allah’s ṣalāh and salām be upon him) said,

“I indeed command you to perform Dhikr of Allah, for the likeness of this is that of a man with the enemy in swift pursuit close behind him, until he reaches a fortified fortress and shields himself from them. In the same way, a person cannot shield themself from shayṭān except through the Dhikr of Allah.” This was reported by Aḥmad and at-Tirmidhī from al-Ḥārith, and is also mentioned in al-Jāmi‘ aṣ-Ṣaḥīḥ.

There is nothing more beneficial or advantageous than frequently engaging in Dhikr of Allah. That is because it suppresses shayṭān, pleases Ar-Raḥmān (the Immensely Merciful), brings about provision, drives away heedlessness and anxiety, repels afflictions, eases calamities, illuminates the face and the heart, dispels grief and distress, brings joy and comfort when in seclusion with Allah, erases sins, and raises ranks. Glad tidings, then, to the men and women who frequently engage in Dhikr of Allah.

In light of that, among the easiest and most beneficial forms of Dhikr of Allah is Tasbīḥ. In the two Ṣaḥīḥs, it is reported from Abū Hurayrah (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “Whoever says:

سُبْحَانَ اللهِ وَبِحَمْدِهِ

[Subḥānallāhi wa biḥamdih]

Allah is perfect in every way, and all praise is due to Him

one hundred times in a day, their sins will be wiped away even if they were like the foam of the sea.”

Similarly, Sa‘d ibn Abī Waqqāṣ (may Allah be pleased with him) said, “We were with the Messenger of Allah (may Allah’s ṣalāh and salām be upon him) when he asked, ‘Is one of you unable to earn a thousand good deeds every day?’ A person sitting with him asked, ‘How can one of us earn a thousand good deeds?’ He replied: ‘By saying ‘Subḥān Allāh’ one hundred times. By doing that, a thousand good deeds are recorded for them, or a thousand sins are removed from them.’”

-       Being vigilant and cautious of gatherings which result in profound regret

These are gatherings in which Allah is not mentioned, nor is Ṣalāh invoked upon the Prophet (may Allah’s ṣalāh and salām be upon him). It is reported from Abū Hurayrah (may Allah be pleased with him) that the Prophet (may Allah’s ṣalāh and salām be upon him) said, “No group of people disperse from a gathering in which they neither remember Allah nor invoke Ṣalāh upon the Prophet, except that they depart as though walking away from a rotting carcass, and it will be a source of deep regret for them.” This was reported by Abū Dāwūd (4855) and Ibn Ḥibbān (590), and is mentioned in al-Jāmi‘ aṣ-Ṣaḥīḥ (556, 1634).

Also, you should remember Kaffāratul-Majlis[18], for the Prophet (may Allah’s ṣalāh and salām be upon him) said, “There is no person who sits in a gathering and says, when intending to get up:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، لَا إِلَٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

[Subḥānaka-llāhumma wa biḥamdik, lā ilāha illā ant, astaghfiruka wa atūbu ilayk]

You are perfect in every way, O Allah, and all praise is due to You; none has the right to be worshipped except You; I seek Your forgiveness and repent to You

except that whatever occurred in that gathering is forgiven for them.” This was reported by Aḥmad and is recorded in al-Jāmi‘ aṣ-Ṣaḥīḥ.

In conclusion, we beseech Allah to benefit by way of this article the author, those who read it, and those who disseminate it.[19] We also implore Him to grant us success, sound judgement, guidance, and correctness in all our affairs.

All praise is due to Allah, the Lord of all creation, and may Allah’s ṣalāh and salām be upon our Prophet Muḥammad, his Family, and his Companions.[20]