Al-Adab Al-Mufrad
Supplication
كتاب الدعاء
Chapter 281
بَابُ مَنْ ذُكِرَ عِنْدَهُ النَّبِيُّ صلى الله عليه وسلم فَلَمْ يُصَلِّ عَلَيْهِ
‘Abd al-Rahman ibn Shaybah narrated to us, saying: ‘Abd Allah ibn Nafi‘ al-Sa’igh informed me, from ‘Isam ibn Zayd—whom Ibn Shaybah praised favorably—from Muhammad ibn al-Munkadir, from Jabir ibn ‘Abd Allah: The Prophet, may Allah bless him and grant him peace, ascended the pulpit. When he climbed the first step, he said, “Amen.” Then he climbed the second and said, “Amen,” and then the third and said, “Amen.” They said, “Messenger of Allah, we heard you say ‘Amen’ three times.” He said: “When I climbed the first step, Jibril, may Allah bless him and grant him peace, came to me and said, ‘Wretched is the servant who reaches Ramadan, then it passes away from him without his being forgiven.’ I said, ‘Amen.’ Then he said, ‘Wretched is the servant whose parents, or one of them, are alive, but they do not bring him into the Garden.’ I said, ‘Amen.’ Then he said, ‘Wretched is the servant in whose presence you are mentioned, yet he does not send blessings upon you.’ I said, ‘Amen.’”
Ibrahim ibn Musa narrated to us, saying: Isma‘il ibn Ja‘far narrated to us, saying: al-‘Ala’ informed me, from his father, from Abu Hurayrah, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever invokes one blessing upon me—may Allah bless him and grant him peace—Allah sends ten blessings upon him.”
Muhammad ibn ‘Ubayd Allah narrated to us, saying: Ibn Abi Hazim narrated to us, from Kathir—who relates it—from al-Walid ibn Rabah, from Abu Hurayrah, that the Prophet, may Allah bless him and grant him peace, ascended the pulpit and said, “Amen, amen, amen.” He was asked, “Messenger of Allah, what was that you were doing?” He said: “Jibril said to me, ‘May the nose of the servant who has one or both parents alive, yet does not enter the Garden, be rubbed in dust.’ I said, ‘Amen.’ Then he said, ‘May the nose of the servant who reaches Ramadan, but is not forgiven, be rubbed in dust.’ I said, ‘Amen.’ Then he said, ‘May the nose of the person in whose presence you are mentioned, but who does not send blessings upon you, be rubbed in dust.’ I said, ‘Amen.’”
Translation notes
رَغِمَ أَنْفُ عَبْدٍ أَدْرَكَ أَبَوَيْهِ أَوْ أَحَدَهُمَا لَمْ يُدْخِلْهُ الْجَنَّةَ،
The English entry gives only a cross-reference and a note about the wording; it omits the entire Arabic report and the source’s wording رَغِمَ أَنْفُ.
Can this full Arabic variant be reviewed directly, including the idiom رَغِمَ أَنْفُ?
‘Ali related to us: Sufyan related to us: Muhammad ibn ‘Abd al-Rahman, the client of the family of Talha, related to us, saying: I heard Kurayb Abu Rashdin, from Ibn ‘Abbas, from Juwayriyya bint al-Harith ibn Abi Dirar, that the Prophet, may Allah bless him and grant him peace, left her. Her name had been Barra, so the Prophet changed her name and called her Juwayriyya. He went out, disliking to enter while her name was Barra. Then he returned to her later in the day while she was still in her sitting place. He said, “Have you remained in your sitting place? After I left you, I uttered four phrases three times which, if weighed against your words, would outweigh them: ‘Glory be to Allah and praise be to Him, as numerous as His creation, in accordance with His good pleasure, as weighty as His Throne, and as abundant as the ink—or extent—of His words.’”
Translation notes
وَمِدَادَ، أَوْ مَدَدَ، كَلِمَاتِهِ
The Arabic gives two variant readings, مِداد (ink) or مَدَد (extent/abundance).
Should both variant readings be retained in translation?
Ibn Salam related to us: Abu Mu‘awiya related to us, from al-A‘mash, from Abu Salih, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said, “Seek refuge with Allah from Hell. Seek refuge with Allah from the punishment of the grave. Seek refuge with Allah from the trial of the False Messiah. Seek refuge with Allah from the trials of life and death.”
Chapter 282
بَابُ دُعَاءِ الرَّجُلِ عَلَى مَنْ ظَلَمَهُ
Al-Hasan ibn al-Rabi‘ related to us: Ibn Idris related to us, from Layth, from Muharib ibn Dithar, from Jabir, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to say, “O Allah, set right my hearing and my sight, and make them the two that remain after me. Support me against whoever has wronged me, and let me see my retribution from him.”
Translation notes
وَانْصُرْنِي عَلَى مَنْ ظَلَمَنِي
The Arabic asks for support against the one who has wronged the speaker; the English witness instead says to turn that person away.
Should the English witness's wording be flagged as a substantive divergence from the Arabic?
Musa related to us: Hammad related to us, from Muhammad ibn ‘Amr, from Abu Salama, from Abu Hurayra, who said: The Prophet, may Allah bless him and grant him peace, used to say, “O Allah, let me enjoy my hearing and my sight, and make them the last of me to go. Support me against my enemy, and let me see my retribution from him.”
Translation notes
وَاجْعَلْهُمَا الْوَارِثَ مِنِّي
The Arabic literally says, “make them the inheritor from me,” using a singular noun with a dual pronoun; the witness supplies the interpretation that hearing and sight remain sound until death.
Does الْوَارِثَ مِنِّي here mean that hearing and sight are to be the last faculties to remain?
وَانْصُرْنِي عَلَى عَدُوِّي
The Arabic asks for support against the speaker’s enemy; the English witness asks that the enemy be turned away.
Should this witness wording be flagged as a substantive divergence?
‘Ali ibn ‘Abd Allah related to us: Marwan ibn Mu‘awiya related to us: Sa‘d ibn Tariq ibn Ashyam al-Ashja‘i related to us. He said: My father related to me: We used to go early in the morning to the Prophet, may Allah bless him and grant him peace. A man would come, and a woman would come, and one of them would say, “Messenger of Allah, what should I say when I pray?” He would say, “Say: ‘O Allah, forgive me, have mercy on me, guide me, and provide for me,’ for this gathers for you your worldly life and your Hereafter.”
Translation notes
فَيَجِيءُ الرَّجُلُ وَتَجِيءُ الْمَرْأَةُ فَيَقُولُ: يَا رَسُولَ اللهِ، كَيْفَ أَقُولُ إِذَا صَلَّيْتُ؟
The Arabic says that a man would come and a woman would come, then uses a masculine singular verb for the question, without specifying which of them asked.
Does the source intend the man alone as the questioner, or use masculine singular generically?
Chapter 283
بَابُ مَنْ دَعَا بِطُولِ الْعُمُرِ
Qutayba related to us: al-Layth related to us, from Yazid ibn Abi Habib, from Abu al-Hasan, the client of Umm Qays bint Mihsan, from Umm Qays, that the Prophet, may Allah bless him and grant him peace, said to her, “What did she say? May her life be long?” We do not know of any woman who was granted as long a life as she was.
Translation notes
أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ لَهَا: مَا قَالَتْ: طَالَ عُمْرُهَا؟
The source punctuation presents this as a question followed by a statement or wish: “What did she say? May her life be long?” The witness instead gives a declarative causal reading.
How should the punctuation and syntax of this phrase be resolved?
‘Arim related to us: Sa‘id ibn Zayd related to us, from Sinan, who said: Anas related to us: The Prophet, may Allah bless him and grant him peace, used to come to us, the people of the household. One day he came and supplicated for us. Umm Sulaym said, “Will you not supplicate for your little servant?” He said, “O Allah, increase his wealth and children, prolong his life, and forgive him.”
Chapter 284
بَابُ مَنْ قَالَ: يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَعْجَلْ
Abu al-Yaman related to us: Shu‘ayb related to us, from al-Zuhri, who said: Ibn ‘Ubayd, the client of ‘Abd al-Rahman, informed me—and he was one of the Qur’an reciters and people of understanding in jurisprudence—that he heard Abu Hurayra say that the Messenger of Allah, may Allah bless him and grant him peace, said: “Each of you will be answered as long as he does not grow impatient, saying, ‘I supplicated, but I was not answered.’”
‘Abd Allah related to us: Mu‘awiya related to us that Rabi‘a ibn Yazid narrated to him, from Abu Idris, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: “Each of you will be answered so long as he does not supplicate for a sin or for severing ties of kinship, or become impatient and say, ‘I supplicated, but I do not see that I am being answered,’ and then give up supplicating.”
Chapter 285
بَابُ مَنْ تَعَوَّذَ بِاللَّهِ مِنَ الْكَسَلِ
‘Abd Allah related to us: al-Layth related to me: Ibn al-Had related to me, from ‘Amr ibn Shu‘ayb, from his father, from his grandfather, who said: I heard the Prophet, may Allah bless him and grant him peace, say, “O Allah, I seek refuge in You from laziness and debt. I seek refuge in You from the trial of the False Messiah. I seek refuge in You from the punishment of the Fire.”
Musa related to us: Hammad related to us: Muhammad ibn Ziyad informed us, from Abu Hurayra, who said: The Prophet, may Allah bless him and grant him peace, used to seek refuge with Allah from the evil of life and death, from the punishment of the grave, and from the evil of the False Messiah.
Chapter 286
بَابُ مَنْ لَمْ يَسْأَلِ اللَّهَ يَغْضَبْ عَلَيْهِ
‘Abd Allah ibn Muhammad related to us: Marwan ibn Mu‘awiya related to us: Abu al-Malih Subayh related to us: Abu Salih related to us, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: “Whoever does not ask Allah, Allah becomes angry with him.”
Musaddad related to us: ‘Abd al-Warith related to us, from ‘Abd al-‘Aziz, from Anas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: “When you supplicate to Allah, be resolute in your supplication. None of you should say, ‘If You wish, give it to me,’ for no one can compel Allah.”
‘Abd Allah related to us: Abu Dawud related to us: ‘Abd al-Rahman ibn Abi al-Zinad related to us, from his father, from Aban ibn ‘Uthman, who said: I heard ‘Uthman say: I heard the Prophet, may Allah bless him and grant him peace, say: “Whoever says three times each morning and three times each evening, ‘In the name of Allah, with whose name nothing on earth or in heaven can cause harm, and He is the All-Hearing, the All-Knowing,’ nothing will harm him.”
Translation notes
مَنْ قَالَ صَبَاحَ كُلِّ يَوْمٍ، وَمَسَاءَ كُلِّ لَيْلَةٍ، ثَلاَثًا ثَلاَثًا
The Arabic repeats “three” to express three times in the morning and three times in the evening; it does not say thirty-three.
Should the English witness’s count of 33 be treated as a numerical error?
Chapter 287
بَابُ الدُّعَاءِ عِنْدَ الصَّفِّ فِي سَبِيلِ اللهِ
Isma‘il related to us: Malik related to me, from Abu Hazim, from Sahl ibn Sa‘d, who said: “There are two times when the gates of heaven are opened, and few are the supplications of a person that are rejected: when the call to prayer is given, and while the ranks are formed in the path of Allah.”
Chapter 288
بَابُ دَعَوَاتِ النَّبِيِّ صلى الله عليه وسلم
‘Amr ibn Khalid related to us: al-Layth related to me, from Yahya ibn Sa‘id, from Muhammad ibn Yahya ibn Hibban, from Lu’lu’a, from Abu Sirma, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to say, “O Allah, I ask You for my sufficiency and the sufficiency of my mawla.”
Translation notes
غِنَايَ وَغِنَى مَوْلايَ
The Arabic noun can be rendered as wealth or sufficiency/self-sufficiency; the translation uses “sufficiency” to preserve that range without deciding that it means material wealth alone.
Should this phrase be translated specifically as wealth, or as sufficiency?
Yahya ibn Musa related to us: Waki‘ related to us: Sa‘d ibn Aws related to us, from Bilal ibn Yahya, from Shuthayr ibn Shakal ibn Humayd, from his father, who said: I said, “Messenger of Allah, teach me a supplication from which I may benefit.” He said, “Say: ‘O Allah, keep me safe from the evil of my hearing, my sight, my tongue, my heart, and my sexual desire.’”
Translation notes
عَنْ بِلاَلِ بْنِ يَحْيَى، عَنْ شُتَيْرِ بْنِ شَكَلِ بْنِ حُمَيْدٍ، عَنْ أَبِيهِ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ
The Arabic includes Bilal ibn Yahya and Shuthayr ibn Shakal ibn Humayd before his father, who is the speaker. The witness omits these narrators and attributes the speech directly to Shakal ibn Humayd.
Should the witness's shortened attribution be flagged as an omission of two narrators?
وَشَرِّ مَنِيِّي
مَنِيِّي literally refers to my semen; “desire” interprets its likely contextual force but is less literal.
Should this be rendered literally as “my semen” or interpretively as “my sexual desire”?