Fortress of the Muslim
Fortress of the Muslim
حصن المسلم
O Allah, I ask You for Paradise, and I seek refuge in You from the Fire.
O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know that life is good for me, and cause me to die when You know that death is good for me.
O Allah, I ask You for reverent fear of You in private and in public, for a word of truth in contentment and anger, and for moderation in wealth and poverty.
I ask You for bliss that does not fade, for comfort to my eyes that never ceases, for contentment after the decree, and for a life of comfort after death.
I ask You for the delight of gazing upon Your Face and the longing to meet You, without harmful adversity or a misguiding trial. O Allah, adorn us with the adornment of faith and make us guides who are rightly guided.
O Allah, I ask You, O Allah, as You are the One, the Unique, al-Ṣamad, who neither begets nor was begotten, and to whom none is comparable, to forgive my sins. Indeed, You are the All-Forgiving, the Most Merciful.
Translation notes
بِأَنَّـكَ الواحِـدُ الأَحَـد الصَّـمَدُ
The witness renders al-Ṣamad as “Self-Sufficient Master”; no approved glossary entry was provided for this term.
Which concise English equivalent for al-Ṣamad should be adopted consistently?
O Allah, I ask You, for to You belongs all praise. There is no deity but You alone; You have no partner. O Bestower, O Originator of the heavens and the earth, O Possessor of Majesty and Honor, O Ever-Living, O Sustainer, I ask You for Paradise and seek refuge in You from the Fire.
O Allah, I ask You as I bear witness that You are Allah: there is no deity but You, the One, the Unique, al-Ṣamad, who neither begets nor was begotten, and to whom none is comparable.
Translation notes
الأَحَـدُ الصَّـمَدُ
The witness renders al-Ṣamad as “Independent of creation”; no approved glossary entry was provided for this term.
Which concise English equivalent for al-Ṣamad should be adopted consistently?
I seek Allah's forgiveness (three times). O Allah, You are Peace, and from You comes peace. Blessed are You, O Possessor of Majesty and Honor.
There is no deity but Allah alone; He has no partner. To Him belong the dominion and the praise, and He has power over all things. O Allah, none can withhold what You give, and none can give what You withhold. No person's good fortune can avail him before You.
Translation notes
وَلا يَنْفَـعُ ذا الجَـدِّ مِنْـكَ الجَـد
The final expression is idiomatic; the English witness interprets al-jadd as a person's might, while good fortune, wealth, or status may also be intended.
Should al-jadd here be rendered as good fortune, wealth, status, or another documented sense?
There is no deity but Allah alone, with no partner. To Him belong dominion and praise, and He has power over all things.
There is no power nor strength except through Allah. There is no deity but Allah, and we worship none but Him. His is the blessing, His is the favor, and His is the beautiful praise.
There is no deity but Allah, sincerely devoting religion to Him, even though the disbelievers dislike it.
Glory be to Allah, praise belongs to Allah, and Allah is the Greatest—each said thirty-three times.
There is no deity but Allah alone, with no partner. To Him belong dominion and praise, and He has power over all things.
Translation notes
وهُوَ على كُلّ شَيءٍ قَـدير
The English witness adds a post-prayer forgiveness statement that has no corresponding text in the assigned Arabic block; it appears to be supplementary material.
Can the added merit statement be confirmed as outside the Arabic text for this occurrence?
In the name of Allah, the Most Compassionate, the Most Merciful. Say: He is Allah, the One. Allah, al-Ṣamad. He neither begets nor is begotten, and none is comparable to Him.
In the name of Allah, the Most Compassionate, the Most Merciful. Say: I seek refuge in the Lord of daybreak, from the evil of what He created, from the evil of darkness when it settles, from the evil of those who blow upon knots, and from the evil of an envier when he envies.
In the name of Allah, the Most Compassionate, the Most Merciful. Say: I seek refuge in the Lord of humankind, the King of humankind, the God of humankind, from the evil of the whisperer who withdraws, who whispers in the breasts of humankind, from among jinn and humankind.
After every prayer.
Translation notes
اللَّهُ الصَّمَدُ*
The witness renders al-Ṣamad as “The Self-Sufficient Master”; no approved glossary entry was provided for this term.
Which concise English equivalent for al-Ṣamad should be adopted consistently?
بَعْدَ كُلِّ صَلاَةٍ.
The witness adds prayer-time and repetition instructions that are absent from the assigned Arabic text.
Do the Maghrib/Fajr and three-times instructions belong to extra material outside this Arabic occurrence?
Allah—there is no deity but Him, the Ever-Living, the Sustainer. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who can intercede with Him except by His permission? He knows what is before them and what is behind them. They encompass nothing of His knowledge except what He wills. His Kursi extends over the heavens and the earth, and preserving them does not tire Him. He is the Most High, the Magnificent.
After every prayer.
Translation notes
وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ
The Arabic says kursī, while the English witness renders it “Throne”; that rendering is not established by the provided source material.
Which approved English rendering should be used for kursī here?
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
The witness supplies this-world/Hereafter interpretation; the Arabic expression itself says “what is before them and what is behind them.”
Should the interpretation in the English witness be documented separately from the direct translation?
There is no deity but Allah alone, with no partner. To Him belong dominion and praise. He gives life and causes death, and He has power over all things. (Ten times after the Maghrib and Fajr prayers.)
O Allah, I ask You for beneficial knowledge, good provision, and accepted deeds (after the salam of the Fajr prayer).
Jabir ibn Abdullah (may Allah be pleased with them both) reported: The Messenger of Allah (peace and blessings be upon him) used to teach us how to seek the best choice in all matters, just as he taught us a surah from the Qur'an. He would say: When one of you considers a matter, let him pray two rak'ahs apart from the obligatory prayer, then say:
“O Allah, I seek the best choice from You by Your knowledge, and I seek ability from You by Your power, and I ask You from Your immense bounty. You have power, and I have no power; You know, and I do not know; You are the Knower of the unseen. O Allah, if You know this matter—[he names his need]—to be good for me in my religion, my livelihood, and the outcome of my affair—or, he said, in its short and long term—then ordain it for me, make it easy for me, and bless me in it. And if You know this matter to be bad for me in my religion, my livelihood, and the outcome of my affair—or, he said, in its short and long term—then turn it away from me and turn me away from it. Ordain good for me wherever it may be, then make me content with it.”
One who seeks the Creator's guidance, consults believing people, and considers his matter carefully will not regret it. For Allah, Glorified is He, said: “Consult them in the matter; then when you have resolved, put your trust in Allah.”
Translation notes
وما ندم من استخار الخالق،
The Arabic source continues after the quoted supplication with counsel and a Qur'anic quotation absent from the English witness; the continuation's speaker is not identified in the source roles.
Is this closing continuation a compiler's comment or part of the attributed report?
Praise belongs to Allah alone, and prayers and peace be upon the one after whom there is no prophet.
I seek refuge in Allah from Satan, the accursed.
Allah—there is no deity but Him, the Ever-Living, the Sustainer. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who can intercede with Him except by His permission? He knows what is before them and what is behind them. They encompass nothing of His knowledge except what He wills. His Kursi extends over the heavens and the earth, and preserving them does not tire Him. He is the Most High, the Magnificent.
Translation notes
وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ
The Arabic says kursī, while the English witness renders it “Throne”; that rendering is not established by the provided source material.
Which approved English rendering should be used for kursī here?
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
The witness supplies this-world/Hereafter interpretation; the Arabic expression itself says “what is before them and what is behind them.”
Should this interpretation be documented separately from the direct translation?
In the name of Allah, the Most Compassionate, the Most Merciful. Say: He is Allah, the One. Allah, al-Ṣamad. He neither begets nor is begotten, and none is comparable to Him.
In the name of Allah, the Most Compassionate, the Most Merciful. Say: I seek refuge in the Lord of daybreak, from the evil of what He created, from the evil of darkness when it settles, from the evil of those who blow upon knots, and from the evil of an envier when he envies.
In the name of Allah, the Most Compassionate, the Most Merciful. Say: I seek refuge in the Lord of humankind, the King of humankind, the God of humankind, from the evil of the whisperer who withdraws, who whispers in the breasts of humankind, from among jinn and humankind.
(Three times.)
Translation notes
اللَّهُ الصَّمَدُ *
The witness renders al-Ṣamad as “The Self-Sufficient Master”; no approved glossary entry was provided for this term.
Which concise English equivalent for al-Ṣamad should be adopted consistently?
(ثلاث مرات)
The Arabic instruction says only “three times”; the witness specifies “each” and “in Arabic.”
Does the count apply to each surah or to the recitation of the three-surah set as a whole?
We have reached the morning, and dominion belongs to Allah. Praise belongs to Allah. There is no deity but Allah alone; He has no partner. To Him belong dominion and praise, and He has power over all things. My Lord, I ask You for the good of this day and what comes after it, and I seek refuge in You from the evil of this day and what comes after it. My Lord, I seek refuge in You from laziness and the frailty of old age. My Lord, I seek refuge in You from punishment in the Fire and punishment in the grave.
O Allah, by You we enter the morning and by You we enter the evening; by You we live and by You we die, and to You is the resurrection.
When evening comes, let him say: O Allah, by You we enter the evening and by You we enter the morning; by You we live and by You we die, and to You is the return.
Translation notes
اللهم بك أمسينا وبك أصبحنا
The witness recasts “by You we enter the evening and morning” as an active statement that Allah brings the day to an end and begins it.
Is the active paraphrase supported by a source outside this Arabic text, or should it remain separate from the direct translation?
O Allah, You are my Lord; there is no deity but You. You created me, and I am Your servant. I hold to Your covenant and promise as best I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favor upon me, and I acknowledge my sin, so forgive me, for none forgives sins but You.