This article is an excerpt from IGI’s new translation of Imam al-Ghazali’s Kimiya-e-Sa’adat (The Alchemy of Happiness), which will be published in the near future.
On Remembrance of Allah ﷻ (Dhikr)
O beloved!
Know that the untainted purpose of worship is to remember the Truth ﷻ, since ritual worship comprises the pillar of religion, and its purpose is divine remembrance.
In the Holy Qur’an, Allah ﷻ says:
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
‘Recite what has been revealed to you of the Book and establish prayer. Indeed, [genuine] prayer should deter [one] from indecency and wickedness. The remembrance of Allah is [an] even greater [deterrent]. And Allah [fully] knows what you [all] do.’
(al-’Ankabut, 29:45)
Moreover, recitation of the Holy Qur’an counts among the most virtuous acts of worship, since it comprises the Speech of Allah ﷻ and serves as a reminder to the reciter. Indeed, the Holy Qur’an acts to revive the remembrance of the Truth ﷻ in the heart. Besides, fasting aims to rupture appetence in order to purify the heart from concerns with a particular appetite and render it a chamber of divine remembrance, since a heart preoccupied with worldly appetence can neither hope to gain such a lofty station nor undergo change through remembrance. Likewise, the purpose of the pilgrimage, which involves visitation of the House of Allah ﷻ, is to remember the Lord ﷻ of the House and to provoke a yearning in the heart by way of His ﷻ encounter.
The ultimate purpose of all acts of worship is divine glorification and remembrance, and this principle underpins the Testimony of Faith that comprises the religion’s foundation. Indeed, all acts of worship reinforce the remembrance and glorification of Allah ﷻ. Moreover, the culmination of divine remembrance is to be, in turn, remembered by Allah ﷻ.
Hence, He ﷻ mentions:
فَاذْكُرُونِىٓ أَذْكُرْكُمْ
‘Remember Me; I will remember you.’
(al-Baqarah, 2:152)
This verse indicates that one must never forget Allah ﷻ, or, at least, most of the time in order that one secures felicity in the Hereafter. For this reason, Allah ﷻ mentions:
وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ
‘And remember Allah often so you may triumph.’
(al-Anfal, 8:45)
It suggests that if one aspires to perpetual felicity, then the key is to remember Allah ﷻ constantly; and to praise and glorify Him in most states, not few. Therefore, Allah says:
ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَٰمًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ
‘[They are] those who remember Allah while standing, sitting, and lying on their sides...’
Moreover, He ﷻ said:
وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ
‘Remember your Lord inwardly with humility and reverence and in a moderate tone of voice, both morning and evening. Moreover, do not be one of the heedless.’
(al-A’raf, 7:205)
It is reported,
“The Prophet ﷻ was asked, ‘Which deed is more virtuous?’
“He ﷺ answered, ‘To depart with one’s tongue preoccupied with the remembrance of Allah ﷻ.’”
People sit in dhikr before prayer at a mosque in Turkey
Moreover, it is reported:
“He ﷺ asked: ‘Shall I not inform you of the best and most accepted deed before the Lord ﷻ? Something that is superior to offering gold and silver in charity, and greater than fighting against the enemies of Allah in a setting where they slaughter you and you slaughter them?’
“The Companions رضي الله عنهم enquired, ‘What is it, O Prophet of Allah ﷺ?’
“He ﷺ replied, ‘To remember Allah ﷻ’.”
Moreover, the Prophet ﷺ narrated that Allah ﷻ says:
‘Whoever is diverted from making entreaties on account of praising and glorifying Me, I shall bestow upon them a greater and more virtuous gift than that granted to an asker.’
Moreover, He ﷺ said:
‘Those who remember Allah ﷻ without awareness are akin to the living among the dead, a green tree amid dried prairie, or a religious warrior standing brave on an abandoned battlefield.’
Mu’adh ibn Jabal رضي الله عنه said:
‘The people of Heaven do not grieve over anything, except an hour in the temporal world not spent on remembrance of Allah ﷻ.’
The Reality of Remembrance of Allah ﷻ
O beloved!
Know that there are four degrees to the remembrance of Allah.
1.expression on the tongue, whilst the heart endures in a state of unawareness
The first degree of remembrance relates to the expression on the tongue, whilst the heart endures in a state of unawareness. Though of weak substance, such a mode of remembrance is not entirely devoid of impact on the heart because a tongue engaged in divine praise stands superior to one uttering inanities.
2. expression in the heart, though lacking in consistency
The second degree of remembrance encompasses expression in the heart, though lacking in consistency. In consequence, one can only engage the heart in remembrance with significant exertion. Otherwise, it would simply resort to the initial disposition of wanton ignorance.
3. when the heart is overcome with affection for remembrance of Allah ﷻ
The third degree of remembrance witnesses the heart overcome with affection for remembrance of Allah ﷻ to the extent that it proves arduous to engross it in any other pursuit. This is no mean feat.
4. WHen the One intended by remembrance comes to occupy the heart
The fourth degree of remembrance is that the One intended by remembrance comes to occupy the heart – which is Allah ﷻ – not the act of remembrance itself; there is a stark distinction between a heart devoted to Allah ﷻ and one devoted to the act of remembrance.
Here, the more astounding fact is that the heart is emptied from the very notion of remembrance, and the heart is occupied by the remembered alone. Irrespective of what language one uses in the act of remembrance, it is clear that the undertaking can never be devoid of speech; indeed, it is identical to speech. However, the principle of this degree of remembrance is that the heart is emptied of speech altogether, and the One Remembered ﷻ alone endures.
In this state, the heart does not possess the capacity for anything other than the Truth ﷻ, which is an outcome of transcendent affection, i.e. love (‘ishq). The lover (‘ashiq) is always attentive toward the beloved (ma’shuq), and the lover is captivated by the thoughts of the beloved to such an extent that they forget the latter’s name. Upon reaching the state where the heart is engrossed and forgets oneself and all, except the Truth ﷻ, one arrives in the first stage of the practice of tasawwuf. This position is known as annihilation (fana’), which means that everything is eradicated from one’s consideration, including oneself.
“Just as you do not perceive anything except that which lies scattered therein when gazing at the heavens and the earth, concluding that the reality of existence is no more than what you perceive, likewise the believer that undergoes such a spiritual experience perceives nothing but the Lord ﷻ.”
There are some states of existence known to Allah ﷻ, of which we possess no knowledge since we have no portion of them; likewise, our existence is one of which we are aware because we have been granted a portion of them. When the states that encompass being in the realm of creation are quashed from one’s awareness, the effect is the annihilation of the self. Then, as one becomes unaware of the self, the result is the obliteration of the entire being. Moreover, since no being exists before them, except for Allah ﷻ, He ﷻ alone stands before them.
O beloved! Just as you do not perceive anything except that which lies scattered therein when gazing at the heavens and the earth, concluding that the reality of existence is no more than what you perceive, likewise the believer that undergoes such a spiritual experience perceives nothing but the Lord ﷻ. The believer comes to express that no one exists except He ﷻ; that nothing exists but He ﷻ. In this state, the veil of separation between the believer and Allah ﷻ is lifted, and Oneness transpires. This encompasses the opening of the state of oneness (tawhid) and singularity (wahdaniyyah), meaning that separation is castoff, and the believer is no longer far and unaware of Allah ﷻ. This is because separation applies when two entities are co-present: the self and Allah ﷻ, whereas in such a state, one is unaware of the self and cannot behold anyone but the One ﷻ. Therefore, how can the believer know separation?
Upon reaching such an uppermost station, one comes to obtain the angelic disposition. Besides, the spirits of Angels and Prophets appear to the believers in suitable forms at the same time as divine secrets and myriad significant, though inexpressible, conditions are manifested to them.
Moreover, when the believers return to their initial state and engages in other activities, the spiritual experience will continue to exert an effect on them. Consequently, the affection for that peculiar state overcomes their heart, to the extent that delights of the temporal world and its offerings, indeed the joys of the entire realm of creation, become unworthy in their sight. Though physically among people, their hearts grow absent. They wonder in disbelief that one would prize any worldly offering enough to pursue it, and behold others with sympathy, recognizing how deprived they are of genuine riches.
Meanwhile, people snigger at the believers and express surprise at their disengagement from temporal affairs. Indeed, they suggest that the latter has gone mad.
It may be that one does not reach the state of annihilation and acquire knowledge of the secret states yet remains overawed by the remembrance of Allah ﷻ. This also embodies the alchemy of happiness, because when remembrance subdues the heart, the fire of love kindles until the heart comes to prefer the Truth ﷻ over the temporal world and its offerings. This is the true principle of eternal happiness, because upon returning to the Truth ﷻ, the believers’ sheer pleasure in contemplating Him ﷻ will be identical to their love.
In contrast, those whose object of affections comprises the temporal world will mourn their separation by an amount equal to their affections, as explained in the previous book.
People sit in dhikr before Jumu’ah prayer in a mosque in Indonesia
Those who undertake constant remembrance of Allah ﷻ yet do not receive any portion of the states underwent by the Sufis are advised not to be discouraged, because eternal happiness does not depend on such experiences. Instead, when the heart is adorned with the light of divine remembrance, then it is equipped to obtain eternal happiness.
Moreover, what does not become manifest in the temporal world shall be discerned in the Hereafter. A believer must therefore always safeguard the heart in order that it does not neglect remembrance of Allah ﷻ, since the key to unlocking mysteries of the kingdom of heaven lies in remembrance.
Hence, the Prophet’s instructed:
‘Whosoever wishes to dwell in the gardens of Paradise, let them constantly remember Allah ﷻ.’
From this exposition, we gather that the essence of all acts of worship is remembrance. The sign of genuine remembrance is that when the hour to enjoin good and forbid evil occurs, one remembers the Truth ﷻ; when enticed by temptations, one restrains the limbs from acts of disobedience; and, when the hour to implement divine commands transpires, one submits. If one’s remembrance does not result in such actions, then it is clear that their action was the speech of the self and had no reality.
On the Virtues of Tahlil, Tasbih, and Tahmid
Tahlil
The Prophet ﷺ has said:
‘Every act of obedience a believer commits will be placed on the Scale on the Last Day, except the Testimony of Faith, because if it were put on the Scale, it would outweigh the seven heavens and the seven earths.’ He ﷺ said: ‘The one who expresses the Testimony of Faith with sincerity, even if their misdeeds equal to the number of particles of dirt on the earth, they shall be forgiven.’
In addition, He ﷺ declared:
‘Whoever sincerely expresses the Testimony shall enter Paradise.’
The Prophet ﷺ said, ‘Whoever recites up to a hundred times, their entire sins are wiped away, even if they amount to foam on the ocean’s surface: “Glory is to Allah and praise is to Him”’
He ﷺ stated, moreover,
‘If one recites the following supplication up to a hundred times a day, a hundred rewards are written in their account, while a hundred sins are removed. It shall prove a fortification against Satan through the evening:
لَا اِلَهَ اِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَه، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِى وَيُمِيْتُ وَهُوَ عَلَى كُلُّ شَىءٍ قَدِيْرٌ
‘There is no god but Allah, alone without partners. To Him belongs all dominion and praise. He gives life and gives death, and He is over all things powerful.’
It is mentioned in Sahih al-Bukhari that whoever recites the Testimony of Faith, the reward would be equal to freeing forty indentured slaves from the offspring of Isma’il عليه السلام.
Tasbih and Tahmid
The Prophet ﷺ said,
‘Whoever recites up to a hundred times, their entire sins are wiped away, even if they amount to foam on the ocean’s surface:’
سُبْحَانَ اللهِ وَبِحَمْدِهِ
‘Glory is to Allah and praise is to Him’
In addition, the Prophet ﷺ stated:
‘Whosoever recites the supplicatory phrases – subhanAllah, alhamdulillah, Allahu Akbar – up to thirty-three times each after obligatory ritual prayer, and completes remembrance with the supplication:
لَا اِلَهَ اِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَه، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِى وَيُمِيْتُ وَهُوَ عَلَى كُلُّ شَىءٍ قَدِيْرٌ
‘There is no god but Allah, alone without partners. To Him belongs all dominion and praise. He gives life and gives death, and He is over all things powerful.’
The entirety of their sins will be removed, though they equal the foam on the ocean surface.’
It is reported:
“A man came to the presence of the Prophet ﷺ and described, ‘The world has abandoned me. I am struck by poverty and destitution, and suffering misfortunes. What is my counsel?’
He ﷺ responded, ‘Where are the prayers of supplications by means of which a believer acquires their provision?’
The destitute asked, ‘What are those, O Prophet of Allah ﷺ?’
The Prophet ﷺ replied:
سُبْحَانَ اللهِ الْعَظِيْم سُبْحَانَ اللهِ وَبِحَمْدِهِ اسْتَغْفِرُ للهَ
‘Glory be to Allah, the Sublime. Glory be to Allah and praise be to Him. I seek forgiveness from Allah.’
‘Recite the supplication up to a hundred times before and after performing the obligatory dawn ritual prayer in order that the world’s affairs inevitably acquiesce to you. From each word uttered, Allah ﷻ creates an Angel assigned with the task to praise and glorify Him until the Last Day, while the rewards are accredited to you.’
The Prophet ﷺ stated: ‘The “enduring good deeds” comprise the phrases:
سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا اِلهَ اِلَّا اللهُ وَاللهُ اَكْبَرُ
‘Glory be to Allah. Praise be to Allah. There is no god but Allah. Allah is the greatest.’
Moreover, He ﷺ declared:
‘I prefer uttering these supplicatory phrases over all that is in place beneath the sun.’
He ﷺ said,
‘The most beloved words before the Truth ﷻ are these four phrases.’
“Know that the poor amass greater rewards from uttering tasbih, tahlil, and takbir because the oppressions of the temporal world do not darken their hearts; rather, they stand clearer than most. Hence, each of their utterances equates to a seed that, dispersed across fertile earth, generate a significant return.”
Likewise, the Prophet ﷻ said,
‘There are two statements that are light upon the tongue, but heavy on the Scale, and beloved before the Sovereign ﷻ of the Words’:
سُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيْم
‘Glory be to Allah and praise be to Him. Glory be to Allah, the Sublime.’
It is reported:
“Several indigent persons said to the Prophet ﷺ: ‘The Hereafter belongs to the strong, because they perform the same acts of worship as we do, whilst offering charity, which we cannot do.’
He ﷺ replied, ‘On account of poverty, each expression of tasbih, tahlil, and takbir counts as an act of charity on your part. The same applies to each instance of enjoining good and forbidding evil, as well as placing a morsel of food in your dependents’ mouths.’”
O beloved! Know that the poor amass greater rewards from uttering tasbih, tahlil, and takbir because the oppressions of the temporal world do not darken their hearts; rather, they stand clearer than most. Hence, each of their utterances equates to a seed that, dispersed across fertile earth, generate a significant return.
In contrast, acts of divine remembrance in a heart immersed in affection for worldly offerings is akin to scattering seeds across an infertile field. Inevitably, the yield will be much lower.
On Sending Salutations Upon the Holy Prophet ﷺ (Salawat)
On one occasion, the Prophet ﷺ exited the residence with signs of happiness visible on their blessed countenance. He ﷺ said,
‘Jibra’il عليه السلام came to me and said:
‘“Good tidings! Allah ﷻ has revealed that ‘You do not consider it sufficient that when one from your Community sends one salawat, I send ten salawat back. Moreover, when one sends a single greeting upon you, I, along with the Angels and those near Me, send ten greetings in return.’”’
The Prophet ﷺ said,
The Salawat of Shaykh Salih al-Ja’fari is a collection of salawat composed by the great Imam of al-Azhar, presented in a beautiful illuminated edition
‘Whosoever sends salawat upon me, all Angels shall send greetings upon them, whether they send salawat once or more.’
Moreover, He ﷺ stated:
‘The superior believer is one who sends countless salawat upon me.’
Also, He ﷺ said,
‘Whoever sends salawat upon me, ten rewards are written into, and ten iniquities are erased from their book of deeds.’
Likewise, He ﷺ declared:
‘If one inscribes salawat on whatever they write, the Angels begin to entreat for their forgiveness for as long as my name remains written on the parchment.’
On Seeking Allah’s ﷻ Forgiveness (Istighfar)
Ibn Mas’ud رضي الله عنه said,
‘In the Holy Qur’an, there are two verses that cannot but eradicate sins when recited:
وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوْ ظَلَمُوٓاْ أَنفُسَهُمْ ذَكَرُواْ ٱللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ
‘[They are] those who, upon committing an evil deed or wronging themselves, remember Allah and seek forgiveness and do not knowingly persist in sin – and who forgives sins except Allah?’
(Al-’Imran, 3:135)
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًاۭ رَّحِيمًاۭ
‘Whoever commits evil or wrongs themselves then seeks Allah’s forgiveness will certainly find Allah All-Forgiving, Most Merciful.’
Furthermore, Allah ﷻ says to the Prophet ﷺ:
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ ۚ إِنَّهُۥ كَانَ تَوَّابًاۢ
‘Then glorify the praises of your Lord and seek His forgiveness, for certainly, He is ever Accepting of Repentance.’
(al-Nasr, 110:3)
Hence, the Prophet ﷺ would constantly recite:
سُبْحَانَكَ اللهم وَبِحَمْدِكَ اللهم اغْفِرْلِى اِنَّكَ اَنْتَ التَّوَابُ الرَّحِيْم
‘Allah! Glory and praise be to You. Forgive me, You are ever Accepting of Repentance, Most Merciful.’
In addition, the Prophet ﷺ said:
‘Whoever constantly repents shall discover an opening however grief-stricken their calamity; a liberation no matter how restricting the bonds, and provisions however improbable the source.’
The Prophet ﷺ said: ‘When going to sleep, one must recite: ‘I seek forgiveness from Allah with whom there is no other god. He is the Ever Living Sustainer.’ This serves to wash away their sins, even if equivalent to the sea foams, desert sands, tree leaves and the number of days on earth.’
He ﷺ said:
‘I make repentance up to seventy times a day.’
That the Prophet ﷺ was in constant repentance suggests that one must never cease to ask for pardon.
Moreover, the Prophet ﷺ stated:
‘When going to sleep, one must recite:
اَسْتَغْفِرُاللهَ الَّذِى لَا اِلَهَ اِلَّا هُوَ الْحَىُّ الْقَيُّوم
‘I seek forgiveness from Allah with whom there is no other god. He is the Ever Living Sustainer.’
This serves to wash away their sins, even if equivalent to the sea foams, desert sands, tree leaves and the number of days on earth.’
Further, He ﷺ said:
‘If a believer incurs a sin, then performs ablution and a two-iteration ritual prayer and seeks forgiveness, their iniquities will be forgiven.’
The Etiquette of Supplication (Du’a)
Know that supplicating in a humble and imploring manner counts among the acts that induce proximity to Allah ﷻ.
The Prophet ﷺ said:
‘Supplication is the essence of worship’
This is because the purpose of worship is sincere devotion (‘ubudiyyah), which comprises seeing and recognizing one’s utter weakness vis-a-vis the Majesty of Allah ﷻ. In the midst of supplication, human infirmity and divine majesty are both put on display. The greater one’s humility when supplicating, the superior the reward.
In this regard, one must observe eight points of etiquette.
1.endeavour to make supplication in the blessed periods
First, one must endeavour to make supplication in the blessed periods: the contemplative vigil at ʿArafāt, the month of fasting, Fridays, and periods of dawn and post-midnight.
2. keep account of hallowed occasions
Second, one must keep account of hallowed occasions, such as religious warriors’ entry into the war, the hour of obligatory ritual prayer, the period of fasting, or periods of heartbrokenness. In such periods, the gates of divine mercy are flung open.
3. lift both hands upward and glide over the face when finished
Third, one must lift both hands upward and glide over the face when finished, since a report indicates that,
‘Allah ﷻ is greater than to frustrate a servant that has lifted their hand in need.’
Moreover, the Prophet ﷺ stated,
‘The supplicator is never deprived of these three things: forgiveness of sins, conferral of goodness in the present, and the bestowal of goodness in the future.’
One of the etiquettes of du’a is to lift both hands upward and glide over the face when finished, since a report indicates that, ‘Allah ﷻ is greater than to frustrate a servant that has lifted their hand in need.’
4. Do not fear to make entreaties
Fourth, one must not fear to make entreaties and accept that the response will eventually transpire. The Prophet ﷺ said:
اُدْعُوااللَه وَاَنْتُمْ مُوْقِنُوْن بِالْاِجَابَة
‘Supplicate Allah whilst certain of His answering You.’
5. sincerely implore Allah ﷻ
Fifth, one must sincerely implore Allah ﷻ when making supplication, since numerous reports suggest: ‘Supplication made with an unconscious heart is not heard.’
6. constantly beseech in and constantly repeat one’s supplications
Sixth, one must constantly beseech in and constantly repeat one’s supplications. Therefore, one must never think: ‘I entreated Allah ﷻ yet He ﷻ did not answer’, since Allah ﷻ has supreme knowledge of the apposite hour of answering entreaties. When one finds their supplications answered, the Prophetic Tradition is to recite:
اَلْحَمْدُ للهِ الَّذِى بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتِ
‘Praise be to Allah, by whose blessing all good things are realised.’
If the response to supplications comes after some delay, one must recite:
اَلْحَمْدُ للهِ عَلَى كُلِّ حَالٍ
‘Praise be to Allah in all states.’
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7. chant tasbih and send salawat
Seventh, one must chant tasbih and send salawat. The Prophet ﷺ would preface entreaties with the following supplication:
سُبْحَانَ رَبِّىَ الْاَعْلَى الْوَهَاب
‘Glory be to my Lord the Exalted, the Bestower.’
In addition, He ﷺ said: ‘Whosoever wishes to make supplication, let them send many ṣalawāt because it will be instantly responded. Allah ﷻ is more merciful than to answer one supplication and reject another.’
8. repent, strive to escape from oppressions, and submit the heart to the Truth ﷻ
Eight, one must repent, strive to escape from oppressions, and submit the heart to the Truth ﷻ. This is because most of the supplications are rejected because of an oblivious heart and the darkness induced by iniquitous actions.
Ka’b al-Ahbar رضي الله عنه said,
‘A drought struck the Banu Isra’il. Prophet Musa عليه السلام and the Community of Faith performed the ritual prayer of rain (salat al-istisqa’) up to three times, but without a positive response. Then, Allah sent down the revelation: ‘There is a calumniator amongst you and, for as long as they persist, your supplications will not be accepted.’
‘The people cried out: ‘O Allah! Who are they? So, we can banish them.’
‘The response came, ‘If I denounce calumniation amongst you, why would I commit it Myself?’
‘Musa عليه السلام said, ‘We must collectively repent for calumniation and slander.’
‘Then everyone sought forgiveness and the clouds burst into a downpour.’
Malik ibn Dinar رضي الله عنه has said,
‘The Banu Isra’il faced a period of drought and entreated for rain. However, their supplication was not accepted.
Then the divine revelation came to the Prophet عليه السلام amongst them:
“You have come out to supplicate with corruption-infused frames, stomachs full of unlawful provisions, and hands polluted with innocent blood: your supplications have exacerbated My Anger.”’
‘Musa عليه السلام said, “We must collectively repent for calumniation and slander.” Then everyone sought forgiveness and the clouds burst into a downpour.’
A Collection of Supplications
O beloved! Know that there are many supplications reported from the Prophet ﷺ and the Companions ؑ, which He ﷺ instructed the believers to recite. Indeed, the Prophetic Tradition is to recite the supplications during the dawn and the evening, subsequent to ritual prayers and distinctive periods of the day. In Ihya ‘Ulum al-Din, we have compiled many such invocations. Moreover, we have recounted many of the more virtuous supplications in Bidayat al-Hidayah for readers who wish to memorize and recount them. Those invocations cannot be reproduced in this book at length, based on a lack of space.
However, there are several supplications that one should recite when undertaking specific actions because it comprises a Prophetic Tradition. Nevertheless, such prayers are less well-known.
In this section, we have compiled such prayers in order that readers memorize them, understand their meaning, and recite when apposite, because the servant must not expend a single moment in negligence of the Truth ﷻ or a state devoid of supplication and entreaties.
To begin with, upon exiting the house, one should recite:
بِسْمِ اللهِ رَبِّ اَعُوْذُ بِكَ اَنَ اَضِلَّ اَوْ اَظْلِمَ اَوْ اُظْلَم اَوْ اَجْهَلَ اَوْ يُجْهَلَ عَلَىَّ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم لَا حَوْلَ وَلَا قُوَّةَ اِلَا بِاللهِ وَالتَّكلانُ عَلَى اللهِ
‘In the Name of Allah. My Lord! I seek refuge in You lest I misguide others or be misguided, oppress others or be oppressed, become ignorant or ignorance is done unto me. In the Name of Allah, the Lord of Mercy, the Giver of Mercy. There is no might nor strength save through Allah. Reliance is upon Allah.’
Moreover, when entering the mosque, one must recite:
اللهم صَلِّ عَلَى مُحَمَّدٍ وَسَلِّم اللهم اغْفِرْلى ذُنُوبِى وَافْتَحْ لِى اَبْوَابَ رَحْمَتِكَ
‘Allah! Confer Your salutations upon Muhammad. Allah! Forgive my sins, and open for me the doors of Your mercy.’
Upon joining a gathering where discussions are dispersed, it would suffice to recite:
سُبْحَانَكَ اللهم وَبِحَمْدِكَ اَشْهَدُ اَنْ لَا اِلهَ اِلَا اَنْتَ اَسْتَغْفِرُكَ وَاَتُوبُ اِلَيْكَ عَمِلْتُ سُوْءً وَظَلَمْتُ نَفْسِى فَاغْفِرْلِى ذُنُوبِى فَاِنَّ الذُّنُوبَ لَا يَغْفِرُهَا اِلَّا اَنْتَ
‘Glory and praise be to You, Allah. I bear witness there is no god but You. I seek Your forgiveness and repent to You. I have committed evil and oppressed myself, so forgive my sins. None can forgive sins but You.’
When entering the mosque, one must recite: ‘Allah! Confer Your salutations upon Muhammad. Allah! Forgive my sins, and open for me the doors of Your mercy.’
When entering the marketplace, one must recite:
لَا اِلهَ اِلَا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِى وَيُمِيْتُ وَهُوَ حَىُّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلىٰ كُلِّ شَىءٍ قَدِير
‘There is no god but Allah, alone without partners. To Him belongs all dominion and praise. He gives life and gives death, and He is Ever Living, never perishing. In His hand is all good. He is over all things powerful.’
When donning a new dress, one must recite:
اللهم كَسَوَتَنِى هٰذَاالثَّوْبَ فَلَكَ الْحَمْدُ أَسْأَلُكَ مِنْ خَيْرِهِ وَخَيْرِ مَا صُنِعَ لَهُ وَاَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّمَا صُنِعَ لَه
‘Allah! You have adorned me with this dress, so to You belongs all praise. I ask You its good, and the good for which it was created, and seek refuge in You from its evil and the evil for which it was created.’
Upon sighting the moon for the new month, one must recite:
اللهم اَهِلَّهُ عَلَيْنَا بِالْأَمْنِ وَالْاِيْمَانِ وَالسَّلَامَةِ وَالإِسْلَامِ رَبِّى وَرَبُّكَ الله
‘Allah! Make it a new moon that comes with security and faith, peace and submission [to You]. Your Lord and my Lord is Allah.’
When the winds blow, one must recite:
اللهم اِنِّى اَسْأَلُكَ خَيْرَ هذِهِ الرَّيْحِ وَخَيْرَ مَا فِيْهَا وَخَيْرَ مَا اُرْسِلَتْ بِهِ وَنَعُوذُ بِاللهِ مِنْ شَرِّهَا مَا فِيْهَا وَشَرِّمَا اُرْسِلَتْ بِهِ
‘Allah! I ask You the good of this wind, the goodness within it, and the goodness it has been sent with. I seek refuge in You the evil of this wind, the evil within it, and the evil it has been sent with.’
When receiving the news of someone’s death, one must recite:
سُبْحَانَ الْحَىِّ الَّذِى لَا يَمُوتُ اِنَّا للهِ وَاِنَّا اِلَيْهِ رَاجِعُون
‘Glory be to the Ever Living who never dies. We belong to Allah, and to Him is our return.’
Upon handing out charity, one must recite:
رَبَّنَا تَقَبَّلْ مِنَّا اِنَّكَ اَنْتَ السَّمِيْعُ الْعَلِيْم
‘Our Lord! Accept [this] from us, You are the All-Hearing, the All-Knowing.’
When thunderbolt strikes, one must recite: ‘Allah! Do not kill us with Your wrath nor destroy us with Your torment. Give us wellness in their stead.’
If a calamity befalls, one must recite:
عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًاۭ مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ
‘We trust our Lord will give us a better garden than this [for] we are indeed turning to our Lord with hope.’
(al-Qalam, 68:32)
When beginning a new task, one must recite:
رَبَّنَا آتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ اَمْرِنَا رَشَداً
‘[Remember when those youths took refuge in the cave, and said,] “Our Lord! Grant us mercy from Yourself and guide us rightly through our ordeal.”’
When gazing at the sky, one must recite:
رَبَّنَا مَا خَلَقْتَ هٰذَا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَاءِ بُرُوجاً وَجَعَلَ فِيْهَا سِرَاجاً وَقَمَراً مُنِيْراً
‘Our Lord! You have not created this in vain. Glory be to You, so safeguard us from the torment of the Fire. Blessed is the one who has placed constellations in the sky, as well as a radiant lamp and a luminous moon.’
Upon hearing the sound of thunder, one must recite:
سُبْحَانَ مَنْ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيْفَتِهِ
‘Glory be to the one whom the thunder glorifies His praises, as do the angels in awe of Him.’
When thunderbolt strikes, one must recite:
اللهم لَا تَقْتُلنَا بِغَضَبِكَ وَلَا تُهْلِكْنَا بِعَذَابِك وَعَافِنٰا قَبْلَ ذٰلِكَ
‘Allah! Do not kill us with Your wrath nor destroy us with Your torment. Give us wellness in their stead.’
When it rains, one must recite:
اللهم اجْعَلْهُ سَقْياً هَنيئاً وَصَبّاً نَافِعاً وَاجْعَلْهُ سَبَبَ رَحْمَةٍ وَلَا تَجْعَلْهُ سَبَبَ عَذَابٍ
‘Allah! Make it a satisfying pouring and a beneficial rainfall. Make it a cause of mercy and not punishment.’
Upon hearing the sound of thunder, one must recite: ‘Glory be to the one whom the thunder glorifies His praises, as do the angels in awe of Him.’
In moments of anger, one must recite:
اللهم اغْفِرْلِى ذَنْبِى وَاَذْهِبْ غَيْظَ قَلْبِى وَاَجِرْنِى مِنَ الشَّيْطَانِ الرَّجِيم
‘Allah! Forgive my sin for me, do away with the anger in my heart, and save me from the forsaken devil.’
When fear and anxiety strike, one must recite:
اللهم اِنَّا نَدْرَأُ بِكَ فِى نُحُوْرِهِم وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِم
‘Allah! We invoke You to dispel them, and seek refuge in You from their evil.’
When a bodily limb suffers pain, rest a hand on it and recite the بِسْمِ اللهِ three times and recount the following supplication seven times:
وَاَعُوْذُ بالله وَقُدْرَتِه مِنْ شَرِّ مَا اَجِدُ وَاُحَاذِر
‘I seek refuge in Allah and His might from the evil I find and am wary of.’
In times of grief and anguish, one must recite:
لَا اِلهَ اِلَا اللهُ الْعَلِىُّ الْحَكِيْم لَا اِلهَ اِلَا اللهُ رَبُّ الْعَرْشِ الْعَظِيم لَا اِلهَ اِلَا اللهُ رَبُّ السَّموَاتِ الأَرضِ وَرَبُّ الْعَرْشِ الْكَرِيمَ
‘There is no god but Allah the Exalted, the Wise. There is no god but Allah the Lord of the Sublime Throne. There is no god but Allah the Lord of heavens and earth, and the Lord of the Noble Throne.’
When in a state of despair or confusion, one must recite:
اللهم اِنِّى عَبْدُك وَابْنُ عَبْدِك وَابْنُ اَمَتِكَ نَاصِيتى بِيَدِكَ مَاضٍ فِى حُكْمكَ نَافذٌ فِىَّ قَضَائك اَسْأَلُكَ بِكلِّ اسْمٍ سَمَّيْتَ بِهِ نَفْسَك وَاَنْزَلْتَهُ فِى كِتَابِكَ وَاَعْطَيْتَهُ اَحَداً مِن خَلْقِك وَاسْتَأثَرْتَ بِهِ فِى عِلْمِ الْغَيْبِ عِنْدَك اَنْ تجْعَلَ القُرْآنَ رَبِيْعَ قَلْبِى وَنُورَ صَدْرِى وَجَلَاءَ غَمِّى وَذَهَابَ حُزْنِى وَهَمَّى
‘Allah! I am Your slave, son of Your slave, son of your female slave. My forelock is in Your hand, Your judgement is enacted upon me, and Your decree is exacted upon me. I ask You with every one of Your names that You have called Yourself, revealed in Your Book, taught any of Your slaves, or have favoured only for Yourself in the unseen, that You make the Qur'an the spring of my heart, the light of my chest, the leave of my sadness, and the disappearance of my grief and sorrow.’
When entering the marketplace, one must recite: ‘There is no god but Allah, alone without partners. To Him belongs all dominion and praise. He gives life and gives death, and He is Ever Living, never perishing. In His hand is all good. He is over all things powerful.’
When looking at the mirror, one must recite:
اَلْحَمْدُ للهِ الَّذِى خَلَقَنِى فَاحْسَنَ خَلْقِى وَصَوَّرنى فَاَحْسَنَ صُورَتِى
‘Praise be to Allah who created me and did so excellently; and fashioned me and did so excellently.’
When purchasing a slave, hold onto their forehead and recite:
اللهم اِنِّى اَسْأَلُكَ خَيْرَه وَخَيْرَ مَا جُبِلَ عَلَيْهِ وَأَعُوذُبِكَ مِنْ شَرِّهِ وَشَرِّمَا جُبِلَ عَلَيْه
‘Allah! I ask You for his goodness and the good he is predisposed to, and seek refuge in You from his evil and the evil he is predisposed to.’
When going to bed to sleep, recite:
رَبِّ بِاسْمِكَ وَضَعْتُ جَنْبِىْ وَبِاسْمِكَ اَرْفَعُهُ هَذِهِ نَفْسِى اَنْتَ تَتَوفَّاهَا لَكَ مَمَاتُهَا وَمَحْيَاهَا اِنْ امْسَكْتَهَا فَاغْفِر لَهَا وَاِنْ اَرْسَلْتَهَا فَاحْفِظْهَا بِمَا تَحْفَظُ بِهِ عِبَادِكَ الصَّالِحِيْن
‘My Lord! In Your Name I lie down [to sleep] and rise myself up. This is my soul – You take it away; to You belong its life and death. If You withhold it, then show it forgiveness. If You send it back then protect it with what You protect Your righteous slaves.’
When waking up, recite:
اَلْحَمْدُ لِلّٰهِ الَّذِى اَحْيَانَا بَعْدَ مَا اَمَاتَنَا وَاِلَيْهِ النُّشُور، اَصْبَحْنَا وَاَصْبَحَ الْمُلْكُ لِلّٰهِ وَالْعَظَمَةُ وَالسُّلطَانُ لِلّٰهِ وَالْعِزَّةُ وَالْقُدْرَةُ لِلّٰهِ اَصْبَحْنَا عَلَىٰ فِطْرَةِ الاِسْلَامِ وَكَلِمَةِ الْاِخْلَاصِ، وَعَلَىٰ دِيْنِ نَبِيِّنَا مُحَمَدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّم وَعَلَىٰ مِلَّةِ إِبْرَاهِيمَ حَنِيْفاً وَمَا كَانَ مِنَ الْمُشْرِكِين
‘Praise be to Allah who gave us life after death and to Him is resurrection. On this morning, we wake up and dominion, sublimity, kingship, honour, and might belong to Allah. On this morning, we awaken upon the pure disposition of Islam, the Word of Sincerity, the religion of our Prophet Muhammad ﷺ, and the faith of Ibrahim – He was upright and never an idolator.’
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The collection of dhikr from the Qur’an and Sunnah, compiled by the late Shaykh Thaka Shu’aib Morning and Evening Invocations and the Ten Sevens is available both in paperback and as a free ebook in the IGI Bookstore.