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﴿ وَلَهُمۡ عَلَيَّ ذَنۢبٞ فَأَخَافُ أَن يَقۡتُلُونِ ﴾

سورة الشعراء

Moreover, they have a charge against me, so I fear they may kill me[4].”

﴿ كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرٗا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ ﴾

سورة آل عمران

110. You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh[21]. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fâsiqûn (disobedient to Allâh - and rebellious against Allâh’s Command).

﴿ مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ ﴾

سورة النجم

17. The sight (of Prophet Muhammad صلى الله عليه وسلم) turned not aside (right or left), nor it transgressed beyond the limit (ordained for it).

﴿ ءَأَنتُمۡ تَخۡلُقُونَهُۥٓ أَمۡ نَحۡنُ ٱلۡخَٰلِقُونَ ﴾

سورة الواقعة

59. Is it you who create it (i.e. make this semen into a perfect human being), or are We the Creator?

﴿ أَفَمَن وَعَدۡنَٰهُ وَعۡدًا حَسَنٗا فَهُوَ لَٰقِيهِ كَمَن مَّتَّعۡنَٰهُ مَتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ثُمَّ هُوَ يَوۡمَ ٱلۡقِيَٰمَةِ مِنَ ٱلۡمُحۡضَرِينَ ﴾

سورة القصص

61. Is he whom We have promised an excellent promise (Paradise) - which he will find true - like him whom We have made to enjoy the luxuries of the life of (this) world, then on the Day of Resurrection, he will be among those brought up (to be punished in the Hell-fire)?

﴿ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَلَا تَكُن فِي ضَيۡقٖ مِّمَّا يَمۡكُرُونَ ﴾

سورة النمل

70. And grieve you not over them, nor be straitened (in distress) because of what they plot.

﴿ وَإِذَا ٱلۡجِبَالُ سُيِّرَتۡ ﴾

سورة التكوير

And when the mountains are removed

﴿ قُتِلَ ٱلۡإِنسَٰنُ مَآ أَكۡفَرَهُۥ ﴾

سورة عبس

Destroyed [i.e., cursed] is man;[1858] how disbelieving is he.

﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَهُمۡ أَجۡرٌ غَيۡرُ مَمۡنُونٖ ﴾

سورة فصلت

8. Truly, those who believe (in the Oneness of Allâh, and in His Messenger Muhammad صلى الله عليه وسلم - Islâmic Monotheism) and do righteous good deeds, for them will be an endless reward that will never stop (i.e. Paradise).

﴿ فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ ﴾

سورة الأنعام

43. When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaitân (Satan) made fair-seeming to them that which they used to do.

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Qutbah ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "O Allah, Keep me away from reprehensible morals, deeds, inclinations, and illnesses."

Narrated by At-Termedhy

The Hadīth contains noble supplications said by the Prophet (may Allah's peace and blessings be upon him). He asked Allah, the Almighty, to distance him from four things: 1. Blameworthy and repulsive morals 2. Acts of disobedience 3. Destructive desires that the soul yearns for 4. Incurable chronic illnesses

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: When he feared mischief from some people, he would say: "O Allah, We ask You to ward them off (from their throats), and we seek Your protection against their evil."

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

The supplication: We ask You to be ahead of them, to push them away from us and to protect us from them. He mentioned the 'Nahr', which is the neck or chest, because it is the quickest and strongest way to push someone away, given that the enemy approaches the fight with his chest forward. Or, perhaps it denotes optimism with the prospect of cutting their necks, i.e. killing them. "And we seek Your protection from their evil", i.e. when Allah wards the enemy off on our behalf, He keeps us safe from their evil. In other words, we ask You, O Allah, to stop their advance, avert their evil, and deal with them on our behalf. They are only a few words, but if one says them with sincerity and truthfulness, then indeed Allah will grant him protection.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The lasting good deeds are the statements: There is no god but Allah, glory be to Allah, Allah is the greatest, praise be to Allah, there is no power or might except with Allah."

Narrated by Ibn Hebban - Al-Haakim - An-Nasaa’i

This Hadīth proves of the virtue of remembering Allah with these words of Dhikr because they contain exalting and glorifying Allah, the Almighty, as well and praising Him for His actions. Verily, there is nothing man can do except by the will of Allah. No one has power to avert harm or bring about goodness except by the help of Allah, the Almighty. The reward and benefit of these words with the great meanings that they carry do remain for the believer after his/her death.

Buraydah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) once heard a man saying: "O Allah, I ask You by virtue of my testimony that You are Allah, there is no God but You, the One, the Eternal Refuge, Who did not beget, and was not begotten, and to Whom no one is equal." Thereupon, he: "Verily, he has asked Allah by His Name by which He gives when asked, and by which He answers when supplicated."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud

This great supplication which the Prophet (may Allah's peace and blessings be upon him) heard a Bedouin supplicate and implore Allah with, includes the Greatest Name of Allah. It indicates that Allah is One, Unique, the Eternal Refuge, upon Whom all people depend in fulfilling their needs. He is The One Who does not beget, because He has no equivalent and is Free of need to anyone. He was not begotten, and there is none like Him in terms of His Essence, Attributes and Actions. These great meanings are the foundation of Islamic monotheism, and are all combined in this great supplication. This is what makes it the greatest type of supplication. There is no servant who supplicates Allah with this supplication, except that Allah will give him what he asks for.

‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "O Allah, just as You made my external form beautiful, make my character beautiful as well."

Narrated by Ahmad

Man is obliged to ask Allah, the Exalted, just as He has perfected his outward appearance and beautified it, to also perfect his inner character by granting him noble manners that complete his humanity and cleanse his inner self.

Juwayriyah bint al-Hārith (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said to her: "I recited four phrases, after I had left you, if they were to be weighed against what you have been reciting since morning, they would outweigh them. These are: Praise and glory be to Allah by the number of His creatures and His pleasure, and by the weight of His throne and the ink of His words."

Narrated by Muslim

Juwayriyah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) left her one day to perform Fajr prayer and returned in the forenoon. He found her remembering Allah, the Almighty,, so he informed her that he had recited four phrases after leaving her, were they to be weighed against what she was reciting, they would be either equal or heavier than hers in terms of reward. The Prophet (may Allah's peace and blessings be upon him) then mentioned these four phrases, saying: "Praise and glory be to Allah by the number of His creatures and His pleasure, and by the weight of His throne and the ink of His words." They mean that Allah is glorified and praised as much as the number of His creatures that only Allah knows; as great as it pleases Him; and as heavy as His Throne; and a continuous and endless praise and glorification.

Zayd ibn Arqam (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to say: “O Allah, I seek refuge in You from incapacity, laziness, miserliness, decrepitude and the torment of the grave. O Allah, grant me piety and purify my soul as You are the best to purify it. You are its Guardian and Master. O Allah, I seek refuge in You from knowledge that is not beneficial, and from a heart that does not fear (You), and from a soul that does not feel content and from a supplication that is not answered."

Narrated by Muslim

Seeking refuge with Allah is an act of worship of the heart that is to be dedicated solely to Allah, the Almighty. Incapacity and laziness are two inseparable companions that cut off the roads to goodness in this world and the Hereafter. They represent helplessness, disinterest, and negligence. If what prevents man (from worshiping) is the result of his own doing, this is “laziness”. This is why Allah, the Almighty, describes the hypocrites as follows: {...and when they stand up for prayer they stand up sluggishly} [Sūrat An-Nisā': 142], because this is due to their weak faith and their diseased hearts. Laziness only emanates from a diseased soul. However, if the impediment is not the result of man’s own doing and its reason is an actual inability, this is “incapacity” – and we seek refuge in Allah from it. “Miserliness” is holding on to money and being unwilling to spend it in the way of good and to benefit. It is the inclination of the soul to love wealth, collect it, hoard it, and refrain from spending it in the ways that Allah commanded. “Decrepitude” refers to the senile stage of someone’s life, when he becomes weak in mind, strength, and resolve. He becomes unable to do the good deeds that could earn him the good in this world and the good of the afterlife. Allah, the Almighty, says (what means): {He whom we bring unto old age, We reverse him in creation (making him go back to weakness after strength)} [Sūrat Yā Sīn: 68] “…and the torment of the grave”: the torment of the grave is true, and this is unanimously agreed upon by Ahl As-Sunnah wa al-Jamā‘ah. Allah, the Almighty, says (what means): {..and behind them is a barrier until the Day they are resurrected} [Sūrat al-Mu’minūn: 100]. The grave is either a garden of Paradise or a pit of Hellfire. For this reason, it is a Sunnah to seek refuge from the torment of the grave in each prayer and it is also due to the enormity and terror of this torment. “O Allah, grant me piety…”: let me comply with (Your) commands and avoid (Your) prohibitions. Another explanation says that piety here is the opposite of wickedness, as in the verse: {And He inspired it (with discernment of) its wickedness and its righteousness} [Sūrat Ash-Shams: 8] “…and purify my soul”: i.e. cleanse it from vice. “You are the best to purify it”: i.e. there is no Purifier for it but You and no one is able to purify it but You, our Lord. “You are its Guardian…”: the One who supports it and looks after it. “…and Master”: the One who owns it and bestows blessings on it. “O Allah, I seek refuge in You…”: I seek protection from You. “…from knowledge that is not beneficial”: this is knowledge that does not realize any benefit, or knowledge that a person does not act upon and it thus becomes an argument against him on the Day of Judgment. The Prophet (may Allah's peace and blessings be upon him) said: “The Qur'an is an argument either in your favor or against you.” Knowledge that is not beneficial does not discipline the inner morals and is thereby not reflected in outward deeds which would entail the most perfect rewards. “…a heart that does not fear (You)”: a heart that does not feel submission when Allah, the Almighty, is mentioned and when His words (the Qur'an) are recited is a hardened heart. He (the Prophet, may Allah's peace and blessings be upon him) asked Allah to make his heart submissive to its Creator, eager to obey Him and prepared to receive the light. If the heart is not like this, it is a hard heart from which one must seek refuge. Allah, the Almighty, says (what means): {Then woe to those whose hearts are hardened} [Sūrat Az-Zumar: 22] “…a soul that does not feel content”: that is because it is keen on attaining the pleasures of this perishable world, feels greed and gluttony, and has hopes for a long life. “…and from a supplication that is not answered": i.e. I seek refuge in Allah from any reasons that would make my supplication rejected and unanswered due to being deprived of Allah’s mercy or subjected to His wrath. The rejection of a supplication is a sign of the rejection of the supplicant; as opposed to a believer whose supplication is not rejected. The believer’s supplication is answered in this world, Allah wards off affliction from him in equivalence to his supplication, or it is saved for him to be answered in the Hereafter. Hence, the prayer or supplication of a believer is never lost or wasted, contrary to that of the disbeliever. Allah, the Almighty, says (what means): {…but the supplication of the disbelievers is only in vain.} [Sūrat Ghāfir: 50]

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) used to say: "O Allah, I seek refuge in You from hunger, for it is an evil bed-fellow, and I seek refuge in You from treachery, for it is an evil hidden trait."

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud

The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from hunger, which is indeed an evil companion because it prevents one's heart and body from feeling comfortable. He also sought refuge from betraying the trust of people and the trust of Allah, for, indeed, it is an evil trait that is hidden in a person's heart.

‘Ali (may Allah be pleased with him) reported that a slave who had made a contract with his master to pay for his freedom, came to him and said: "I am unable to fulfill my obligation (of paying for my freedom to my master), so help me." ‘Ali (may Allah be pleased with him) said to him: "Shall I not teach you some words which the Messenger of Allah (may Allah’s peace and blessings be upon him) taught me, (it will surely prove so useful) that if you have a debt as large as a mountain, Allah will surely pay it on your behalf? Say: O Allah, Grant me enough of what You make lawful so that I may cast aside what You make unlawful, and bestow upon me Your favor so that I may dispense with all but You)."

Narrated by At-Termedhy - Narrated by Ahmad

This Hadīth narrates a story about a slave who made a contract with his master to pay him for his emancipation in installments, but he had no money to pay his master. He went to ‘Ali ibn Abi Tālib (may Allah be pleased with him) so that he might help him pay off his debt. ‘Ali (may Allah be pleased with him) guided him to this divine remedy, which is a supplication that the Prophet (may Allah's peace and blessings be upon him) taught him to say. Whoever says it sincerely, Allah will pay off his debt on his behalf, even if it is as huge as a mountain. He told him to say: "O Allah, Grant me enough of what You make lawful so that I may cast aside what You make unlawful, and bestow upon me Your favor so that I may dispense with all but You.”

Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to say: "O Allah, I seek refuge with You from incapacity, laziness, cowardice, senility, and miserliness. And I seek refuge with You from the torment of the grave. And I seek refuge with You from the trials of life and death." Another narration adds: "... and from the burden of heavy debt and the tyranny of men."

Narrated by Bukhari - Narrated by Bukhari & Muslim