Al-Adab Al-Mufrad
Supplication
كتاب الدعاء
Chapter 272
بَابُ مَا يَقُولُ إِذَا أَصْبَحَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa related to us: Abu ‘Awanah related to us: ‘Umar related to us, from his father, from Abu Hurayrah, who said: When morning came, the Prophet, Allah bless him and grant him peace, would say: “We have entered the morning, and all praise has entered the morning belonging to Allah alone, with no partner. There is no god but Allah, and to Him is the Resurrection.” When evening came, he would say: “We have entered the evening, and sovereignty has entered the evening belonging to Allah. All praise belongs to Allah alone, with no partner. There is no god but Allah, and to Him is the return.”
Notes and open questions — unreviewed
The morning and evening forms differ in the Arabic: the morning concludes with “to Him is the Resurrection,” while the evening concludes with “to Him is the return.”
Chapter 273
بَابُ مَنْ دَعَا فِي غَيْرِهِ مِنَ الدُّعَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Salam related to us: ‘Abdah informed us: Muhammad ibn ‘Amr informed us: Abu Salamah related to us, from Abu Hurayrah, who said: The Messenger of Allah, Allah bless him and grant him peace, said: “The noble one, son of the noble one, son of the noble one, son of the noble one, is Yusuf, son of Ya‘qub, son of Ishaq, son of Ibrahim, the close friend of the All-Merciful, blessed and exalted is He.” The Messenger of Allah then said: “If I had remained in prison as long as Yusuf remained, then the caller came to me, I would have answered. When the messenger came to him, he said, ‘Return to your master and ask him about the women who cut their hands.’ And may Allah have mercy on Lut. He truly used to seek refuge in a strong support, when he said to his people, ‘If only I had strength against you, or could take refuge in a strong support!’ Allah did not send any prophet after him except among a people possessing strength and protection.” Muhammad said: “Tharwah means abundance and might.”
Notes and open questions — unreviewed
The Arabic includes Muhammad’s gloss that ثروة means abundance and strength/protection; the final explanatory note is preserved.
The quoted words of Yusuf and Lut are Qur’anic quotations in the source; the existing English witness includes verse references not present in the Arabic text.
فَمَا بَعَثَ اللَّهُ بَعْدَهُ مِنْ نَبِيٍّ إِلاَّ فِي ثَرْوَةٍ مِنْ قَوْمِهِ قَالَ مُحَمَّدٌ: الثَّرْوَةُ: الْكَثْرَةُ وَالْمَنَعَةُ.
The transmitter explicitly glosses ثروة as abundance and protection/strength, not only wealth.
Does “among a people possessing strength and protection” better reflect the narrator’s gloss?
Chapter 274
بَابُ النَّاخِلَةِ مِنَ الدُّعَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Umar ibn Hafs related to us: My father related to us: al-A‘mash related to us: Malik ibn al-Harith told me, from ‘Abd al-Rahman ibn Yazid, who said: al-Rabi‘ used to visit ‘Alqamah on Fridays. When I was not there, they would send for me. One time he came when I was absent, and ‘Alqamah met me and asked, “Did you see what al-Rabi‘ brought?” He said, “Do you see how many people make supplication, and how few are answered? That is because Allah, Mighty and Majestic, accepts only the sifted, sincere part of supplication.” I asked, “Did ‘Abd Allah not say that?” He asked, “What did he say?” I replied, “‘Abd Allah said: ‘Allah does not hear the one who makes others hear, nor the one who shows off, nor the one who plays; He hears only a supplicant who prays with a firm heart.’” He asked, “Did he mention ‘Alqamah?” I said, “Yes.”
Notes and open questions — unreviewed
The unusual term النّاخلة evokes something sifted or selected; I have rendered it as the sincere, sifted portion of supplication, without claiming a single certain lexical equivalent.
The Arabic’s term مُسْمِع refers to one who makes others hear his actions/words, i.e. one seeking to be heard or noticed.
وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لاَ يَقْبَلُ إِلاَّ النَّاخِلَةَ مِنَ الدُّعَاءِ،
النّاخلة is unusual and may mean the sifted, pure, or selected part of supplication.
Is “the sincere, sifted part of supplication” a suitably cautious rendering?
Chapter 275
بَابُ لِيَعْزِمِ الدُّعَاءَ، فَإِنَّ اللَّهَ لا مُكْرِهَ لَهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn ‘Ubayd Allah related to us: ‘Abd al-‘Aziz ibn Abi Hazim related to us, from al-‘Ala’, from his father, from Abu Hurayrah, that the Messenger of Allah, Allah bless him and grant him peace, said: “When one of you supplicates, let him not say, ‘If You will, [give it to] me.’ Rather, let him ask with resolve and make his desire great, for nothing that Allah gives is too great for Him.”
Notes and open questions — unreviewed
The Arabic says not to qualify the request with “if You will”; it urges resolve and a great desire.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Salam related to us: Isma‘il ibn ‘Ulayyah informed us, from ‘Abd al-‘Aziz ibn Suhayb, from Anas, who said: The Messenger of Allah, Allah bless him and grant him peace, said: “When one of you supplicates, let him ask with resolve and not say, ‘O Allah, if You will, give me.’ For no one can compel Allah.”
Notes and open questions — unreviewed
The Arabic ends with “Allah has no one who can compel Him”; the English witness renders this as “Allah cannot be forced against His will.”
فَإِنَّ اللَّهَ لاَ مُسْتَكْرِهَ لَهُ.
The Arabic literally says no one can compel Allah; the idiomatic witness conveys the same sense.
Is “no one can compel Allah” preferable for closer alignment?
Chapter 276
بَابُ رَفْعِ الأيْدِي فِي الدُّعَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibrahim ibn al-Mundhir related to us: Muhammad ibn Fulayh related to us: My father informed me, from Abu Nu‘aym—who was Wahb—who said: I saw Ibn ‘Umar and Ibn al-Zubayr supplicating, passing their palms over their faces.
Notes and open questions — unreviewed
The Arabic specifically says their palms moved over the face; the English witness describes them as cupping their palms before their faces.
يُدِيرَانِ بِالرَّاحَتَيْنِ عَلَى الْوَجْهِ.
The Arabic says they passed/moved their palms over the face; the witness’s “in front of” may differ.
Does “passing their palms over their faces” best match على الوجه?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musaddad related to us: Abu ‘Awanah related to us, from Simak ibn Harb, from ‘Ikrimah, from ‘A’ishah, may Allah be pleased with her—he claimed to have heard it from her—that she saw the Prophet, Allah bless him and grant him peace, supplicating with his hands raised and saying: “I am only a human being, so do not punish me. Any believer whom I have harmed or reviled, do not punish me on his account.”
Notes and open questions — unreviewed
The transmitter expressly says “he claimed to have heard it from her” (زعَم أنه سمعه منها); this attribution qualification is retained.
زَعَمَ أَنَّهُ سَمِعَهُ مِنْهَا،
The Arabic adds that the transmitter claimed to have heard it from ‘A’ishah; the witness leaves out this qualification.
Should this qualification be retained in English? It is included here.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Ali related to us: Sufyan related to us: Abu al-Zinad related to us, from al-A‘raj, from Abu Hurayrah, who said: al-Tufayl ibn ‘Amr al-Dawsi came to the Messenger of Allah, Allah bless him and grant him peace, and said, “Messenger of Allah, Daws have disobeyed and refused, so supplicate to Allah against them.” The Messenger of Allah faced the qiblah and raised his hands. The people thought he was supplicating against them, but he said, “O Allah, guide Daws and bring them to us.”
Notes and open questions — unreviewed
The account contrasts al-Tufayl’s request for a supplication against Daws with the Prophet’s prayer that they be guided and brought to him.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Salam narrated to us, saying: Isma‘il ibn Ja‘far informed us, from Humayd, from Anas, who said: One year the rain failed. Some Muslims went to the Prophet, may Allah bless him and grant him peace, on Friday and said, “Messenger of Allah, the rain has failed, the land has become barren, and livestock and property are perishing.” He raised his hands, though no cloud could be seen in the sky, and stretched them out until I could see the whiteness of his armpits, asking Allah for rain. Before we had finished the Friday prayer, the young man whose home was nearby was thinking of returning to his family. The rain continued for a week. When the following Friday came, he said, “Messenger of Allah, the houses have collapsed and the travelers are stranded.” He smiled at how quickly the son of Adam grows weary, and gestured with his hand, saying, “O Allah, around us and not upon us.” Then the rain moved away from Madinah.
Notes and open questions — unreviewed
فَدَامَتْ جُمُعَةٌ، فَلَمَّا كَانَتِ الْجُمُعَةُ الَّتِي تَلِيهَا
The English witness has a malformed sentence (“It last past Friday”) but conveys rain persisted until the next Friday.
Does the source wording mean it continued for a full week, as rendered here?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Salt narrated to us, saying: Abu ‘Awanah narrated to us, from Simak, from ‘Ikrimah, from ‘A’ishah, may Allah be pleased with her—he said that he heard this from her—that she saw the Prophet, may Allah bless him and grant him peace, raising his hands in supplication and saying, “O Allah, I am only a human being, so do not punish me. Any believing man whom I have harmed or reviled, do not punish me on his account.”
Notes and open questions — unreviewed
عَنْ عِكْرِمَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، أَنَّهُ سَمِعَهُ مِنْهَا،
The source explicitly adds that he heard it from her, while the English witness omits this qualification.
Does أَنَّهُ سَمِعَهُ مِنْهَا refer to ‘Ikrimah hearing the report directly from ‘A’ishah?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Arim narrated to us, saying: Hammad ibn Zayd narrated to us, saying: Hajjaj al-Sawwaf narrated to us, from Abu al-Zubayr, from Jabir ibn ‘Abd Allah, that Tufayl ibn ‘Amr said to the Prophet, may Allah bless him and grant him peace, “Would you like a fortress and protection—the fortress of Daws?” The Messenger of Allah, may Allah bless him and grant him peace, declined because of what Allah had reserved for the Ansar. Tufayl emigrated, and a man from his people emigrated with him. The man fell ill and became distressed—or something similar was said—and crawled to a quiver. He took a broad-bladed arrow and cut both his veins, then died. Tufayl saw him in a dream and asked, “What has been done with you?” He replied, “I was forgiven because I emigrated to the Prophet, may Allah bless him and grant him peace.” Tufayl asked, “What is the matter with your hands?” He replied, “It was said, ‘We will not repair for you what you damaged of your hands.’” Tufayl related this to the Prophet, may Allah bless him and grant him peace, who said, “O Allah, forgive him also concerning his hands,” and raised his hands.
Notes and open questions — unreviewed
فَمَرِضَ الرَّجُلُ فَضَجِرَ أَوْ كَلِمَةٌ شَبِيهَةٌ بِهَا، فَحَبَا إِلَى قَرْنٍ
The narrator signals uncertainty about the word rendered فضجر; قرن is rendered as a quiver following the English witness.
Is ‘became distressed’ the best rendering of فضجر in this report?
فَأَخَذَ مِشْقَصًا فَقَطَعَ وَدَجَيْهِ فَمَاتَ
مشقص refers to a broad, sharp arrowhead or blade; ودجيه denotes the two jugular veins.
Does ‘broad-bladed arrow’ convey the object precisely enough here?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Ma‘mar narrated to us, saying: ‘Abd al-Warith narrated to us, saying: ‘Abd al-‘Aziz ibn Suhayb narrated to us, from Anas ibn Malik, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to seek refuge, saying, “O Allah, I seek refuge in You from laziness; I seek refuge in You from cowardice, senility, and miserliness.”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Khalifah ibn Khayyat narrated to us, saying: Kathir ibn Hisham narrated to us, saying: Ja‘far narrated to us, from Yazid ibn al-Asamm, from Abu Hurayrah, from the Messenger of Allah, may Allah bless him and grant him peace, who said that Allah, Mighty and Majestic, said: “I am as My servant thinks of Me, and I am with him when he calls upon Me.”
Chapter 277
بَابُ سَيِّدِ الاسْتِغْفَارِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musaddad narrated to us, saying: Yazid ibn Zuray‘ narrated to us, saying: Husayn narrated to us, saying: ‘Abd Allah ibn Buraydah narrated to us, from Bushayr ibn Ka‘b, from Shaddad ibn Aws, from the Prophet, may Allah bless him and grant him peace, who said: “The master supplication for forgiveness is: ‘O Allah, You are my Lord. There is no god but You. You created me, and I am Your servant. I remain faithful to Your covenant and promise as much as I can. I acknowledge Your favor to me, and I acknowledge my sin, so forgive me, for none forgives sins except You. I seek refuge in You from the evil of what I have done.’ If someone says it in the evening and then dies, he will enter the Garden—or, it was said, he will be among the people of the Garden. If he says it in the morning and dies that day, the same applies.”
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn ‘Abd Allah narrated to us, saying: Ibn Numayr narrated to us, from Malik ibn Mighwal, from Ibn Sawqah, from Nafi‘, from Ibn ‘Umar, who said: We would count the Prophet, may Allah bless him and grant him peace, saying in a gathering: “My Lord, forgive me and turn to me in repentance. You are the Ever-Relenting, the Merciful,” one hundred times.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn al-Sabbah narrated to us, saying: Khalid ibn ‘Abd Allah narrated to us, from Husayn, from Hilal ibn Yasaf, from Zadhan, from ‘A’ishah, may Allah be pleased with her, who said: The Messenger of Allah, may Allah bless him and grant him peace, prayed the forenoon prayer, then said, “O Allah, forgive me and accept my repentance. You are the Ever-Relenting, the Merciful,” until he had said it one hundred times.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Ma‘mar narrated to us, saying: ‘Abd al-Warith narrated to us, saying: Husayn narrated to us, saying: ‘Abd Allah ibn Buraydah narrated to us: Bushayr ibn Ka‘b al-‘Adawi narrated to me, saying: Shaddad ibn Aws narrated to me, from the Prophet, may Allah bless him and grant him peace, who said: “The master supplication for forgiveness is for a person to say: ‘O Allah, You are my Lord; there is no god but You. You created me, and I am Your servant. I remain faithful to Your covenant and promise as much as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favor to me, and I acknowledge my sin, so forgive me, for none forgives sins except You.’ Whoever says it during the day, believing firmly in it, and dies that day before evening, is among the people of the Garden. Whoever says it at night, believing firmly in it, and dies before morning, is among the people of the Garden.”
Notes and open questions — unreviewed
قَالَ: مَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا، فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهُوَ مُوقِنٌ بِهَا، فَمَاتَ قَبْلَ أَنْ يُصْبِحَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ.
The English witness gives only a cross-reference and omits the complete Arabic wording, including the conditions of certainty and the day/night timing.
Can the complete English rendering be reviewed against this full Arabic variant?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hafs narrated to us, saying: Shu‘bah narrated to us, from ‘Amr ibn Murrah, from Abu Burdah, who said: I heard al-Agharr, a man from Juhaynah, relate to ‘Abd Allah ibn ‘Umar that he heard the Prophet, may Allah bless him and grant him peace, say: “Turn to Allah in repentance, for I turn to Him in repentance one hundred times every day.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Yunus narrated to us, saying: Zuhayr narrated to us, saying: Mansur narrated to us, from al-Hakam, from ‘Abd al-Rahman ibn Abi Layla, from Ka‘b ibn ‘Ujrah, who said: “There are remembrances after prayer whose reciter will not be disappointed: ‘Glory be to Allah; praise belongs to Allah; there is no god but Allah; Allah is greater,’ one hundred times.” Ibn Abi Unaysah and ‘Amr ibn Qays traced this report back to the Prophet, may Allah bless him and grant him peace.
Notes and open questions — unreviewed
وَاللَّهُ أَكْبَرُ، مِئَةَ مَرَّةٍ. رَفَعَهُ ابْنُ أَبِي أُنَيْسَةَ وَعَمْرُو بْنُ قَيْسٍ.
The final phrase رَفَعَهُ is a technical attribution note; the exact scope of one hundred repetitions may benefit from review.
Should the four remembrances be understood collectively as said one hundred times, as the syntax suggests?
Chapter 278
بَابُ دُعَاءِ الأخِ بِظَهْرِ الْغَيْبِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah ibn Yazid narrated to us, saying: ‘Abd al-Rahman ibn Ziyad said to me: ‘Abd Allah ibn Yazid said, “I heard ‘Abd Allah ibn ‘Amr,” from the Prophet, may Allah bless him and grant him peace, who said: “The supplication most swiftly answered is one person’s supplication for another who is absent.”