Du'a!

[KhalidU.Ibrahim]

Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness; whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahuWa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu''I bear witness that there is no deity but Allahwho is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". I am Satisfied with ALLAH as My Rabb and Cherisher, I am Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Sustainer of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you; You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light(Nur) of the Heavens and Earth and whatever is in them. Ya ALLAH! All praises are for You; You are the King of the Heavens and the Earth and whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Paradise is True And Hell is true and All the Prophets(Alayhi salam) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true, and the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth, Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!....... Asking Allah for help is one of the best ways we can come closer to Him and express our vulnerability and need for Him. The Prophet ﷺ said, “Duʿāʾ is the essence of worship,” meaning that it is the ultimate expression of one’s humility and submissiveness. During times of hardship and suffering, it is even more important that we humbly beg Allah for His comfort and protection. Allah, the Mighty and Majestic, says:فَلَوْلَا إِذْ جَاءَهُم بَأْسُنَا تَضَرَّعُوا وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَTranslation: If only, when Our calamity came upon them, they humbled themselves. But their hearts hardened, and Shaytan made their deeds appear good to them.The famous scholar of tafsīr, Muḥammad ibn Aḥmad al-Qurṭubī (d. 671 AH), said, “This is (divine) reproach for abandoning supplication. It also draws awareness to the fact that they did not humble themselves when punishment came.” May Allah protect us from hard hearts and the delusion of Shayṭān!The importance of supplication to Allah cannot be overstated. Ibn al-Qayyim said, “Duʿāʾ is one of the most beneficial remedies. It is the enemy of calamity; it repels it, cures it, prevents its occurrence, and alleviates it or reduces it if it befalls [one]. It is the weapon of the believer.” There are two kinds of supplications related to hardships, illnesses, and epidemics. We will begin with the first type, which are general supplications for protection from evil. Our goal is to build a habit of saying these prayers even after Allah ends the current pandemic by His Grace and Mercy. The Prophet ﷺ said, “The most beloved deeds to Allah are those that are the most consistent, even if they are few.” We will then follow with supplications that are specific for relief and protection from illnesses.In total there are sixteen (16) supplications in this small booklet. You might find many of them in other books of duʿāʾ and mobile apps. However, our goal is not simply that you learn how or when to say a duʿāʾ. We want you to understand the duʿāʾ. Duʿā is described as “the weapon of the believer,” but a weapon’s effectiveness coincides with the skill of the person using it. Duʿāʾ will benefit the believers most when they understand what they are praying for. Otherwise, we may be guilty of making empty prayers without our hearts being present. The Prophet ﷺ said, “Allah does not answer the prayer coming from a preoccupied heart.” Therefore, we will add a brief explanation after each duʿāʾ to help you better understand its context and meaning. I. Prayers in the morning and the eveningSome of the most frequent supplications that the Prophet ﷺ would make are those commonly referred to as adkhār al-ṣabāḥ wa-al-masāʾ, supplications of the morning and evening. The “morning” here refers to the time between dawn (fajr) and sunrise, while the “evening” refers to the beginning of ʿaṣr time until sunset. Allah has specified these times for glorifying and remembering Him. Allah says,وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَاTranslation: Glorify your Lord with praise before the rising of the sun and before its setting.وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَTranslation: And remember your Lord within yourself, humbly and fearfully—without raising your voice—in the morning and the evening, and do not be of the neglectful. Duʿāʾ made during this time has special merit and puts one on the path of being from those praised by Allah as “men and women who remember Allah often.” Ibn al-Ṣalāḥ (d. 643 AH) said, “Whoever consistently says the prophetic adhkārof the morning and evening, along with the supplications that are specific to time and situation ... is among those who remember Allah often.” The following eight supplications were made by the Prophet ﷺ regularly. We need them to bring life to our hearts. Ibn Taymīyah said, “Dhikr is to the heart like water is to fish. In what condition would the fish be without water?!” Moreover, the Prophet ﷺ himself said, “The example of the one who remembers his Lord compared to one who does not remember his Lord is like that of the living and the dead.”(1.1) Prayer for general protection from evil‏أَمْسَيْنَا وَأَمْسَى المُلْكُ لِلَّهِ وَالْحَمْدُ لِلَّهِ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ،‏ لَهُ المُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ. رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذِهِ اللَّيْلَةِ وَخَيْرَ مَا بَعْدَهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هَذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا. رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ وَسُوءِ الْكِبَرِ رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ.Amsaynā wa-amsá al-mulku lillāhi wa-al-ḥamdu lillāhi lā ilāha illā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu wa-huwa ʿalá kulli shayʾin qadīr. Rabbi asʾaluka khayra mā fī hādhihi al-laylati wa-khayra mā baʿdahā wa-aʿūdhu bika min sharri mā fī ḥādhihi al-laylati wa-sharri mā baʿdahā. Rabbi aʿūdhu bika min al-kasali wa-sūʾ al-kibari rabbi aʿūdhu bika min ʿadhābin fi al-nāri wa-ʿadhābin fī al-qabr.Translation: We have reached the evening, and all sovereignty remains with Allah this evening, and all praise is for Allah. There is no true God except Allah, alone, without a partner. To Him belongs all sovereignty and praise, and He has power over all things. My Rabb, I ask You for the good in this night, and the good of what follows it, and I seek refuge in You from the evil in this night and the evil of what follows it. My Lord, I seek refuge in You from laziness and from the harms of old age. My Rabb, I seek refuge in You from torment in the Fire and punishment in the grave. [Muslim]‏أَصْبَحْنَا وَأَصْبَحَ المُلْكُ لِلَّهِ وَالْحَمْدُ لِلَّهِ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ‏ لَهُ المُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ. رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هذا اليَوْمِ وَخَيْرَ مَا بَعْدَهُ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هذا اليَوْم وَشَرِّ مَا بَعْدَهُ. رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِوَسُوءِ الْكِبَرِ رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ.Aṣbaḥnā wa-aṣbaḥa al-mulku lillāhi wa-al-ḥamdu lillāhi lā ilāha illā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu wa-huwa ʿalá kulli shayʾin qadīr. Rabbi asʾaluka khayra mā fī hādhā al-yawmi wa-khayra mā baʿdahu wa-aʿūdhu bika min sharri mā fī ḥādhā al-yawmi wa-sharri mā baʿdah. Rabbi aʿūdhu bika min al-kasali wa-sūʾ al-kibari rabbi aʿūdhu bika min ʿadhābin fi al-nāri wa-ʿadhābin fī al-qabr.Translation: We have reached the morning, and all sovereignty remains with Allah this morning, and all praise is for Allah. There is no true God except Allah, alone, without a partner. To Him belongs all sovereignty and praise and He has power over all things. My Lord, I ask You for the good in this day and the good of what follows it, and I seek refuge in You from the evil in this day and the evil of what follows it. My Lord, I seek refuge in You from laziness and from the harms of old age. My Lord, I seek refuge in You from torment in the Fire and punishment in the grave. [Muslim]Context: ʿAbd Allah ibn Masʿūd (ra) narrated that the Prophet ﷺ “used to say” this beautiful duʿāʾ in the morning and in the evening. “Used to say” indicates that it was a part of the Prophet’s ﷺ routine.Notable: The Prophet ﷺ begins this duʿāʾ by praising and glorifying Allah. This is one of the most important etiquettes of duʿāʾ. Allah established this model for us in the greatest duʿāʾ: “Sūrat al-Fātiḥah.” By recognizing that everything we need and want is in Allah’s hands (“to Him belongs all sovereignty”), and that He has the power to grant our petitions (“and He has power over all things”), we are expressing confidence that our prayers will be answered.Protective Benefits: After praising Allah, the Prophet ﷺ makes the following request:When asking for “the good in this night,” you are praying that Allah will grant you that which benefits you both materially and spiritually. This includes help in guarding your prayers, reciting the Qur’an, and calling upon Him.“And the good following it” refers to all of the good that comes after the time in which you are making this supplication.“And I seek refuge in You from the evil in this night” means that you seek Allah’s protection and safety from anything and everything that may be harmful during that night.“And what follows it” refers to the evil of the next day. It may also refer to any future evil. This is significant because it begs us to look beyond this life. Night is the time that Allah has created for sleep, and “what follows it” may well be death. What circumstance could be more evil than being deprived of Allah’s mercy and compassion in the Hereafter? (1.2) Prayer to avoid bringing harm to oneself or other Muslimsاللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ لاَ إِلَهَ إِلاَّ أَنْتَ رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ.Allāhumma fāṭira al-samāwāti wa-al-arḍi ʿālima al-ghaybi wa-al-shahādati lā ilāha illā anta rabba kulli shayʾin wa-malīkahu aʿūdhu bika min sharri nafsī wa-min sharri al-shayṭāni wa-shirkihiwa-an aqtarifa ʿalá nafsī sūʾan aw ajurrahu ilá muslim.Translation: O Allah, Originator of the heavens and the earth, Knower of the Unseen and Visible, there is no true god but You, Lord of all things and their Sovereign. I seek refuge in You from the evil of myself and the evil of Shayṭān and his (encouragement to commit) idolatry, and from bringing evil to myself or to another Muslim. [al-Tirmidhī][FONT=&quot]Context: This is a duʿāʾ the Prophet ﷺ taught the best of his Companions, Abū Bakr al-Ṣiddīq (may Allah be pleased with him). al-Tirmidhī narrates that Abū Bakr said: “O Messenger of Allah, teach me what to say in the morning and in the evening.” He ﷺ said: “Say: ‘O Allah, Originator of the heavens and the earth…” [/FONT] Protective Benefits: When we truly understand this duʿāʾ, we will realize that we are seeking Allah’s protection from both the sources of evil and the consequences of evil. Commenting on this supplication, Ibn al-Qayyim said, “The Prophet ﷺ mentioned the two sources of evil: the self (nafs) and the Shaytan. He also mentioned the two victims of evil; i.e., it will return to oneself or his Muslim brother. Hence this hadīth has combined the sources of evil, its causes, and where it leads in the briefest yet clearest and most comprehensive expression.”This duʿāʾ is especially relevant during times of widespread illness. A Muslim needs Allah’s protection to avoid doing things that may unintentially bring harm to himself, to his family, or to other people.(1.3) Prayer to avoid sudden afflictions[FONT=&quot]بِسْمِ اللهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ (ثَلَاثَ مَرَّاتٍ)[/FONT] Bismillāhi al-ladhī lā yaḍurru maʿa ismihi shayʾun fī al-arḍi wa-lā fī al-samāʾi wa-huwa al-samīʿu al-ʿalīm.[FONT=&quot]Translation: In the Name of Allah, with Whose Name nothing is harmed on earth nor in heaven, and He is the All-Hearing, the All-Knowing. (Repeat three times) [Abū Dāwūd and al-Tirmidhī][/FONT] Context: The great khalīfah, ʿUthmān ibn ʿAffān (may Allah be pleased with him), mentioned that he heard Allah’s Messenger ﷺ say, “Whoever repeats, ‘In the Name of Allah, with Whose Name nothing is harmed on earth nor in heaven, and He is the All-Hearing, the All-Knowing’ three times [in the evening] will not be stricken with a sudden affliction until he reaches the morning. And whoever repeats this three times in the morning will not be stricken with a sudden affliction until he reaches the evening.” Notable: ʿUthmān’s son, Abān, narrated this hadith from his father. Later he suffered partial paralysis. One of the narrators who had heard this hadīth from Abān began to look at him strangely. He wondered how Abān was harmed if he had been saying these words. So Abān said to him, “Why are you looking at me? I swear by Allah, I did not tell a lie about ʿUthmān, nor did ʿUthmān tell a lie about the Prophet ﷺ, but that day when I was afflicted by it, I became angry and forgot to recite this supplication.”Protective Benefits: When we say “bismillāh” at the beginning of an action, we are seeking help through the name of Allah and seeking blessing from Him in that action. In Arabic there is always a verb implied with “bismillāh.” For example, when we say bismillāh before eating, it means “In the name of Allah I begin eating.” Similarly, when we say bismillāh before reading, it means “In the name of Allah I begin reading.” Each time a person says bismillāh there is a verb implied based on the context. In this duʿāʾ, saying bismillāh means “In the name of Allah I seek refuge (from any harm coming to me).” “With Whose Name nothing is harmed on earth nor in heaven” means that whoever seeks refuge in the name of Allah will not suffer any calamity coming from the earth, nor from the heavens, except as Allah wills. The great scholar of Yemen, Muḥammad ibn ʿAlī al-Shawkānī (d. 1250 AH) said, “This hadīth is evidence that these words repel every harm, no matter what it is, from the one who says them. He will not be afflicted by anything in the night or day if he says them during the night and day.” (1.4) Prayer for well-being and divine protection ((اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَاىَ وَأَهْلِي وَمَالِي اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَىَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي)).Allāhumma innī asʾaluka al-ʿāfiyah fī al-dunyá wa-al-ākhirah allāhumma innī asʾaluka al-ʿafwah wa-al-ʿāfiyah fī dīnī wa-dunyāya wa-ahlī wa-mālī allāhumma ustur ʿawrātī wa-āmin rawʿātī allāhumma iḥfaẓnī min bayni yadayya wa-min khalfī wa-ʿan yamīnī wa-ʿan shimālī wa-min fawqī wa-aʿūdhu bi-ʿaẓamatika an ughtāla min taḥtī. [FONT=&quot]Translation: O Allah, I ask You for well-being in this world and the Hereafter. O Allah, I ask You for pardon and well-being in my religion, my worldly affairs, my family and my property. O Allah, conceal my faults and keep me safe from what I fear. O Allah, guard me from in front of me and behind me, on my right and on my left, and from above me. And I seek refuge in Your Magnificence from being swallowed up from beneath me. [Abū Dāwud and Ibn Mājah][/FONT] Context: The Prophet ﷺ consistently made this supplication every morning and every evening. Ibn ʿUmar (ra) said, “Allah’s Messenger never failed to say these prayers when he reached the evening and [then again] when he reached the morning.”Notable: In this duʿāʾ, the Prophet ﷺ asked for well-being (ʿāfiyah), which means to be free of illnesses and afflictions. ʿĀfiyah is much more than physical health. It includes spiritual, emotional, and social dimensions of well-being. ʿĀfiyah is so important that the Prophet ﷺ asked for it twice in this duʿāʾ.The Prophet’s uncle, al-ʿAbbās ibn ʿAbd al-Muṭṭalib, said, “O Messenger of Allah, teach me something that I should ask Allah for. He ﷺ said: ‘Ask Allah for ʿāfiyah.’ So I remained for a few days, then I came back and said: ‘O Messenger of Allah, teach me something that I should ask Allah for.’ So he ﷺ said to me: ‘O Abbas, O uncle of the Messenger of Allah! Ask Allah for ʿāfiyah in this world and in the Hereafter.’” It is as if al-ʿAbbās (ra) wanted the Prophet ﷺ to teach him another duʿāʾ. Instead the Prophet ﷺ emphasized the importance of asking for ʿāfiyah. This is because ʿāfiyah includes Allah’s safeguarding of His servant from every misfortune and tribulation, by turning evil away from him, protecting him from afflictions and sickness, and guarding him from evil and committing sin.In this particular duʿāʾ, the Prophet ﷺ asks for ʿāfiyah in this world and the hereafter. He also asks for ʿāfiyah in his religion, worldly affairs, family, and property. ʿĀfiyah in the religion means that one is protected from doubts, misunderstandings, and evil thoughts. It includes anything that would hurt our faith or cause our worship to be deficient. Notice that this is the first thing that the Prophet ﷺ mentions in this duʿāʾ. When a person’s religious affairs are in order, his or her bond with Allah is strong. This will cause every other aspect of life to improve.ʿĀfiyah in worldly affairs includes protection from any physical or mental harm or other forms of hardship. ʿĀfiyah in family means that they are protected from trials, misfortune, and severe suffering. ʿĀfiyah in wealth is that it is preserved from anything that would destroy it, including floods, fires, and theft. ʿĀfiyah in the hereafter is that one is protected from any distress or punishment in the next life.Protective Benefits: The Prophet ﷺ requested that Allah protect him and grant him security from every direction. The greatest evil that we need protection from is the evil of Shayṭān. We know that he is lurking, waiting for every chance to turn us away from the path that pleases Allah. This is what Allah has told us that Shayṭān said: Since You misguided me, I will lie in ambush for mankind on Your straight path. I will come upon them from the front, from the rear, from the right, and from the left, and You will not find most of them to be grateful.This duʿāʾ is one of the best ways that a believer can beseech Allah’s protection from Shayṭān and from any other evil.(1.5) Prayer for the well-being of our faculties((اللَّهُمَّ عَافِنِي فِي بَدَنِي اللَّهُمَّ عَافِنِي فِي سَمْعِي اللَّهُمَّ عَافِنِي فِي بَصَرِي لاَ إِلَهَ إِلاَّ أَنْتَ)) ثَلاَثًا حِينَ تُصْبِحُ وَثَلاَثًا حِينَ تُمْسِيAllāhumma ʿāfinī fī badanī allāhumma ʿāfinī fī samʿī allāhumma ʿāfinī fī baṣarī lā ilāha illā ant.Translation: “O Allah! Grant me well-being in my body. O Allah! Grant me well-being in my hearing. O Allah! Grant me well-being in my sight. There is no true god but You.” (Repeat three times in the morning and three times in the evening.) [Abū Dāwūd]Context: ʿAbd al-Raḥmān ibn Abī Bakrah reported that he used to hear his father repeat this duʿāʾ three times in the morning and three times in the evening, so he asked his father about that. His father replied, “I heard Allah’s Messenger ﷺ praying with these words and I like to follow his practice.”Notable: The companions of the Prophet ﷺ were eager to put what they learned into practice. They followed his example and taught those who came after them. When we learn new supplications, we should try to learn them and teach them to our families and loved ones. Protective Benefits: In this prayer, we are asking Allah to protect our bodies, our hearing, and our sight. This means that we are asking to be granted good health and that we use that blessing to fulfill our purpose in life. Allah says, “I did not create jinn and humans except to worship Me.” When we ask Allah for ʿāfiyah in our bodies, we are asking that He grant us the strength to serve Him. Many scholars have noted that the Prophet ﷺ specified hearing and sight. They point out that these senses allow us to know Allah’s blessings. We see His signs in the creation and hear His speech in the words of the Qur’an. Hearing and sight are also the main pathways to the heart. If the eyes and ears have ʿāfiyah, the heart is safe from doubt and desire. When we ask Allah for ʿāfiyah in hearing and sight we are asking for more than protection from loss. We are begging for protection from seeing and hearing things that feed our egos and cause us to be heedless of Allah’s commands. (1.6) Supplication that protects from every harmقُلْ هُوَ اللهُ أَحَدٌ‏ وَالمُعَوِّذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلاَثَ مَرَّاتٍتَكْفِيكَ مِنْ كُلِّ شَىْءٍTranslation: (Reciting) Surat al-Ikhlāṣ and the Muʿawwidhatayn (Surat al-Falaq and Surat al-Nās) three times in the morning and three times in the evening will suffice you in all respects. [Abū Dāwūd and al-Tirmidhī]قُلْ هُوَ اللَّـهُ أَحَدٌ ﴿١﴾ اللَّـهُ الصَّمَدُ ﴿٢﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿٣﴾ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ﴿٤﴾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﴾قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴿١﴾ مَلِكِ النَّاسِ ﴿٢﴾ إِلَـٰهِ النَّاسِ ﴿٣﴾ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ﴿٤﴾ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ﴿٥﴾ مِنَ الْجِنَّةِ وَالنَّاسِ ﴿٦ ﴾Qul huwa Allāhu aḥadun. Allāhu al-ṣamadu. Lam yalid wa-lam yūlad. Wa-lam yakun lahu kufuwan ahadun.Qul aʿūdhu bi-rabbi al-falaqi. Min sharri mā khalaqa. Wa-min sharri ghāsiqin idhā waqaba. Wa-min sharri al-naffāthāti fī al-ʿuqadi. Wa-min sharri ḥāsidin idhā ḥasada.Qul aʿūdhu bi-rabbi al-nāsi. Maliki al-nāsi. Ilāhi al-nāsi. Min sharri al-waswāsi al-khannāsi. al-Ladhī yuwaswisu fī ṣudūri al-nāsi. Min al-jinnati wa-al-nāsi.Context: ʿAbd Allāh ibn Khubayb (may Allah be pleased with him) said, “We went out one very dark, rainy night looking for the Messenger of Allah ﷺ to lead us in prayer. When we found him, he asked: ‘Have you prayed?’ but I did not say anything. So he said: ‘Say’ but I did not respond. He again said: ‘Say’ but I did not respond. He then said: ‘Say.’ So I said: ‘O Messenger of Allah, what should I say?’ He said: ‘Recite Sūrat al-Ikhlāṣ and the Muʿawwidhatayn (Sūrat al-Falaq and Sūrat al-Nās) three times in the morning and three times in the evening. This will suffice you in all respects.’” Al-Shawkānī (d. 1250 AH) said, “This hadīth is evidence that reciting these sūrahs in the evening and in the morning protect the reciter from anything and everything that is feared.”Notable: The Prophet ﷺ said about the Muʿawwidhatayn that “people have never sought refuge by means of anything like them.” They are so important that the Prophet ﷺ left off many other ways of seeking refuge in Allah after they were revealed. He also recited them along with Sūrat al-Ikhlāṣ before going to sleep; and He taught us to recite those three surahs after each of the five daily prayers.Ibn al-Qayyim said, “A person’s need of seeking refuge by (reciting) these two surahs is greater than his need for air, food, drink, and clothing.”Reading these surahs in order again follows the model set in Sūrat al-Fātiḥah. Sūrat al-Ikhlāṣ is dedicated entirely to praising Allah and declaring His Oneness. In Sūrat al-Falaq and Sūrat al-Nās we are asking for Allah’s protection.Protective Benefits: These surahs, when recited with conviction, protect from both internal and external evils. In Sūrat al-Falaq, we seek refuge in Allah, the “Rabb of the daybreak,” from the “evil of what He created.” This refers to external dangers that threaten to harm a person. Allah specifies three of these evils in the surah. They are: the darkness as it falls, sorcery, and envy. In Sūrat al-Nās, however, we seek refuge in Allah from internal threats. Allah mentions the whispers of Shayṭān that cause us to leave the path that is pleasing to Allah. Abū Ḥayyān al-Andalusī (d. 745) notes that the internal threat is actually more severe than external threats. He says in his commentary on these two surahs, “The disease of evil insinuations (waswasah)damages one’s religion and is more dangerous than the harm to one’s worldly affairs, even if that harm is severe. For that reason refuge is sought through three divine attributes—“Rabb, Mālik, and Ilāh”—even though there is only one request [i.e., protection from waswasah]. In Sūrat al-Falaq refuge is sought from three things: the darkness as it falls, sorcery, and envy—through only one divine attribute and that is “al-Rabb.”Highlighting the importance of seeking refuge from Shayṭān’s whispers, Burhān al-Dīn al-Biqāʿī (d. 885 AH) said, “Sūrat al-Nās comprises seeking refuge from a specific evil, namely diabolical whispers. These whispers are the foundation of all internal deficiencies of the human soul and are the cause of all sins and disobedience.” Only Allah can grant protection from the evil of Shayṭān who makes immorality attractive to men and causes us to wrong ourselves. He “flows inside man like blood” and seeks to destroy us from within. Once we understand the protective value of these surahs, we should follow the guidance of our Prophet ﷺ by reciting them several times daily and reflecting on their meanings.(1.7) A supplication that removes anxietyحَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ (سَبْعَ مَرَّاتٍ)Ḥasbiya Allāhu lā ilāha illā huwa ʿalayhi tawakkaltu wa-huwa rabbu al-ʿarshi al-ʿaẓīm.Translation: Allah is enough for me. There is no true god but Him, in Him I put my trust, and He is the Lord of the Great Throne. (Repeat seven times.) [Abū Dāwūd]Context: This prayer was actually taught by one of the Prophet’s ﷺ Companions. Abū al-Dardāʾ (ra) said, “Anyone who repeats, ‘Allah is sufficient for me…’ seven times in the morning and seven times in the evening, Allah will suffice him from that which worries him.”Notable: This supplication also appears in the Qur’an. Allah, the Almighty, says, If they turn away, say, “Allah is enough for me. There is no true god but Him, in Him I put my trust, and He is the Rabb of the Great Throne.”Protective Benefits: Anxiety is a state of uneasiness and apprehension. Usually it comes from worrying about the future. By saying “Allah is enough for me” we affirm that Allah is sufficient for all of our needs. This should help us temper our worries and keep our composure.Everything that happens is part of Allah’s decree. Nonetheless, we are instructed by our Prophet ﷺ to “strive to do what benefits you, and seek Allah’s aid.” We should work diligently today to reap the fruits that we want tomorrow. Ultimately, however, “what reached us was never going to miss us, and what missed us was never going to reach us.” No matter how much we plan for our future, there are so many things that are beyond our control. Something as simple as avoiding a traffic jam, even with modern-day technology, is often not possible. So we say, “in Allah I put my trust.” We resign our affairs to Allah and rely upon Him.This duʿāʾ is a reminder that everything in creation is under Allah’s control. Our belief in Him and His divine decree should soothe our hearts. Once we have put forth the effort for our desired results, we no longer have to worry. The outcome is in the Hands of the Rabb of “the Great Throne” and the Throne is the greatest of all creations.It is interesting to note that mental health professionals often suggest repeating certain phrases to relieve anxiety. Perhaps that is one reason why the Prophet ﷺ instructed that this duʿāʾ be repeated seven times. (1.8) A prayer for protection in the eveningأَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَAʿūdhu bi-kalimāti Allāhi al-tāmmāti min sharri mā khalaq.Translation: I seek refuge in the Perfect Words of Allah from the evil of what He has created. [Muslim]Context: Abū Hurayrah reported that a person came to Allah's Messenger ﷺ and said, “Allah's Messenger, I was stung by a scorpion last night.” The Prophet ﷺ said, “Had you recited these words in the evening: ‘I seek refuge in the Perfect Words of Allah from the evil of what He has created,’ it would not have harmed you.”Notable: This supplication can also be said when stopping at a place to rest while traveling. Khawlah bint Ḥakīm al-Sulamīyah said, “I heard Allah's Messenger ﷺ say, ‘Whoever stops at a place and then says: ‘I seek refuge in the Perfect Words of Allah from the evil of what He has created,’ nothing will harm him until he leaves that place.” Some scholars say that this hadith is not specific to travel and can be said whenever we stop at any place, such as a family outing to the park. Protective Benefits: “Seeking refuge” means to run away from something we fear to someone who can protect and defend us. By seeking refuge in Allah, we acknowledge that He is the best protector. We turn to Him for shelter and safety from all harm. The “Perfect Words of Allah” in this ḥadīth may refer to the Glorious Qur’an, or to Allah’s divine decree that governs the universe.The hadith indicates that whoever recites this supplication at the onset of the evening will be protected and safeguarded, by the permission of Allah, from “the evil of what He has created.” This refers to evil from a created being, be it animal, man or jinn, or even the wind and lightning.