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﴿ وَلَهُۥ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَمَنۡ عِندَهُۥ لَا يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِهِۦ وَلَا يَسۡتَحۡسِرُونَ ﴾

سورة الأنبياء

19. To Him belongs whosoever is in the heavens and on earth. And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship).

﴿ صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ ﴾

سورة البقرة

138. [Our Sibghah (religion) is] the Sibghah (Religion) of Allâh (Islâm) and which Sibghah (religion) can be better than Allâh’s? And we are His worshippers. [Tafsir Ibn Kathîr]

﴿ فَاطِرُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا وَمِنَ ٱلۡأَنۡعَٰمِ أَزۡوَٰجٗا يَذۡرَؤُكُمۡ فِيهِۚ لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ ﴾

سورة الشورى

11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like Him; and He is the All-Hearer, the All-Seer.

﴿ أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ ﴾

سورة العلق

7. Because he considers himself self-sufficient.

﴿ أَلَآ إِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ أَلَآ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴾

سورة يونس

Indeed, to Allah belongs all that is in the heavens and earth. Allah’s promise is certainly true, but most of them do not know.

﴿ وَبُرِّزَتِ ٱلۡجَحِيمُ لِلۡغَاوِينَ ﴾

سورة الشعراء

91. And the (Hell) Fire will be placed in full view of the erring.

﴿ تَٱللَّهِ إِن كُنَّا لَفِي ضَلَٰلٖ مُّبِينٍ ﴾

سورة الشعراء

97. By Allâh, we were truly in a manifest error,

﴿ حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِي بِهِ ٱلرِّيحُ فِي مَكَانٖ سَحِيقٖ ﴾

سورة الحج

Inclining [only] to Allāh, not associating [anything] with Him. And he who associates with Allāh - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.

﴿ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ﴾

سورة الحديد

His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.

﴿ فَمَا يُكَذِّبُكَ بَعۡدُ بِٱلدِّينِ ﴾

سورة التين

So what yet causes you to deny the Recompense?[1950]

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‘Abdullah ibn Khubayb (may Allah be pleased with him) reported: We went out on a rainy and extremely dark night looking for the Messenger of Allah (may Allah's peace and blessings be upon him) to lead us in prayer. He said: I caught up with him, and he said: "Say," but I did not say anything. Then, he said: "Say," and again, I said nothing. He said: "Say." I replied: What should I say? He said: "{Say: "He is Allah, the One"} and Al-Mu'awwidhatān (Surat al-Falaq and Surat an-Nās) thrice in the evening and the morning, they will grant you protection from everything."

Narrated by Abu Daoud & At-Termedhy & An-Nasa'i

'Abdullah ibn Khubayb (may Allah be pleased with him), the great Companion, reports that they went out one night when it was raining heavily and it was extremely dark, looking for the Messenger of Allah (may Allah's peace and blessings be upon him) to lead them in prayer and they found him. The Prophet (may Allah's peace and blessings be upon him) said to him: "Say," i.e., recite, but he recited nothing. The Prophet (may Allah's peace and blessings be upon him) repeated his words to him, so, ‘Abdullah said: What should I recite, O Messenger of Allah? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: Recite Surat al-Ikhlās {Say: “He is Allah, the One”} and Al-Mu‘awwidhatān: Surat {Say, “I seek refuge with the Lord of the daybreak} and Surat {Say, “I seek refuge with the Lord of mankind} in the evening and morning three times and they will protect you from all evils and guard you against all harms.

Abān ibn ‘Uthmān reported: I heard ‘Uthmān ibn ‘Affān (may Allah be pleased with him) say: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever says three times: 'In the name of Allah, with Whose name nothing in the earth or the heaven can cause harm, and He is the All-Hearing, the All-Knowing' will not suffer sudden affliction until the morning; and whoever says it in the morning three times will not suffer sudden affliction until the evening." He said: Abān ibn ‘Uthmān was struck with paralysis, and the man who heard the Hadīth from him started looking at him, so, he said to him: Why are you looking at me? By Allah, I did not tell a lie about 'Uthmān, nor did ‘Uthmān tell a lie about the Prophet (may Allah's peace and blessings be upon him), but the day I was afflicted with this, I got angry and forgot to say it.

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever says three times every morning, after the break of dawn, and every evening, before sunset: (In the name of Allah with Whose name) I seek help and protection against whatever is harmful that can cause no harm no matter how great it is along with mentioning His name, (in the earth) and the afflictions coming thereof (and the heaven) and the afflictions descending therefrom, (and He is the All-Hearing) of what we say (the All-Knowing) of our conditions. . Whoever says it in the evening will not be overtaken by calamity until the morning comes, and whoever says it in the morning will not be overtaken by calamity until the evening comes. The Hadīth narrator, Abān ibn ‘Uthmān, was then afflicted with paralysis, i.e., loss of control over one half of the body, so the man who heard the Hadīth from him kept looking at Abān in wonder. Thereupon, Abān said to the man: Why are you looking at me?! By Allah, I did not tell a lie about 'Uthmān, nor did ‘Uthmān tell a lie about the Prophet (may Allah's peace and blessings be upon him). However, that day when I was afflicted by this, Allah did not decree for me to say it; I got angry, and I forgot to say the aforementioned words.

Sa‘d (may Allah be pleased with him) reported: A Bedouin came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: Teach me words to say. He said: "Say: La ilāha illallāhu wahdahu la sharīka lah, Allāhu akbar kabīra, wa al-hamdulillāhi kathīra, subhānallāhi Rabbi al-‘ālamīn, la hawla wa la quwwata illa billāhi al-‘azīz al-hakīm (There is no god but Allah, alone with no partner. Allah is the Greatest with all greatness, and abundant praise is due to Allah. Allah, the Lord of the worlds, is exalted above imperfection. There is no might nor power except with Allah, the Mighty and the All-Wise)." The Bedouin said: Those words are for my Lord. But what is for me? Thereupon, he said: "Say: Allāhumma ighfirli, warhamni, wahdini, warzuqni. (O Allah, forgive me, have mercy upon me, guide me, and give me provision)."

Narrated by Muslim

A man from the Bedouin asked the Messenger of Allah (may Allah's peace and blessings be upon him) to teach him a Dhikr (remembrance of Allah) to say. So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "There is no god but Allah, alone with no partner," starting with the testimony of monotheism, which means that no deity is truly worthy of worship except Allah. "Allah is the Greatest with all greatness," i.e., Allah is greater and more magnificent than everything. "And abundant praise is due to Allah," i.e., abundant praise is due to Allah for His attributes, acts, and countless favors. "Allah, the Lord of the worlds, is exalted above imperfection," i.e., He is exalted and far above deficiency. "There is no might nor power except with Allah, the Mighty and the All-Wise," i.e., there is no change from one state to another except through Allah, His assistance and guidance. The man said: Those words are for my Lord to remember and extoll Him, what supplication should I say for myself? So, the Prophet (may Allah's peace and blessings be upon him) said to him: Say: "O Allah forgive me" by erasing and concealing my sins. "And have mercy upon me" by conveying religious and worldly interests and benefits to me. "And guide me" to the best of states and to the straight path. "And give me provision" represented in lawful gains, health, and every kind of goodness and well-being.

ShakI ibn Humayd (may Allah be pleased with him) reported: I said: "O Messenger of Allah, teach me a supplication." He said: "Say: O Allah, I seek refuge in You from the evil of my hearing, from the evil of my sight, from the evil of my tongue, from the evil of my heart, and from the evil of my semen (i.e. my lust)."

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

In this Hadīth, Shakl ibn Humayd (may Allah be pleased with him) went to the Prophet (may Allah's peace and blessings be upon him) searching for the good of this world and the Hereafter. He did not ask the Prophet (may Allah's peace and blessings be upon him) for a perishable worldly pleasure, a handful of money, or a measure of food. Rather, he went seeking supplication. He asked the Prophet (may Allah's peace and blessings be upon him) to teach him a supplication that would benefit him in his religion and his worldly affairs. That was the attitude of the Companions; seeking bounty from Allah and His good pleasure. So the Prophet (may Allah's peace and blessings be upon him) directed him to this splendid sublime supplication, saying to him: Say 'O Allah', invoking Allah using His Name that comprises all of His Most Beautiful Names. "I seek refuge in You from the evil of my hearing", meaning I seek Allah's protection from the evil of hearing, which includes the forbidden things that a person might hear, such as false testimony, heresy, slander, disparaging the religion, and all other forbidden things that reach a person's hearing. "From the evil of my sight", meaning the sin of using it to look at forbidden things, such as indecent movies and shameless scenes. "From the evil of my tongue", meaning from every forbidden speech that can be uttered, such as false testimony, insults, cursing, disparaging Islam and Muslims, speaking about others' affairs or abandoning speaking about what should concern one. "From the evil of my heart", meaning filling the heart with anything other than the remembrance of Allah, the Almighty, or devoting heart-related acts of worship to others than Allah, the Almighty, like hope, fear, awe, and exaltation, or refraining from devoting the heart-related acts of worship to the Lord, Glorified and Exalted. "From the evil of my semen", meaning from the evil of my private parts by using them to commit what Allah has forbidden, or that they lead me to the preludes of adultery, like the (forbidden) look, touch, walk to the place of sin, determination to commit sin, and things of that nature. This blessed supplication includes preservation of the senses, which are among the blessings of Allah, the Exalted, upon His creation. The Prophet (may Allah's peace and blessings be upon him) ordered him to seek refuge in Allah only from the evil of these blessings, not from these blessings themselves by saying for example: "I seek refuge in Allah from my hearing", because these are blessings by means of which one worships Allah, the Almighty. They are not evil in the absolute sense such that refuge is sought from them; rather, refuge is sought from the evil that they might produce. Their preservation is achieved by using them in what they were created for and not using them to approach any act of disobedience or spread any vice, because one is held responsible for these blessings on the Day of Judgment, as Allah, the Exalted, says: {And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those (one) will be questioned.} [Sūrat al-Isrā': 36]

‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, the hearts of all the children of Adam are between two Fingers of the Most Compassionate, like one heart; He directs it as He wills." Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allāhumma musarrif al-qulūb sarrif qulūbana ‘ala tā‘atik (O Allah, the Turner of the hearts, direct our hearts towards Your obedience)."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) informed that the hearts of all the children of Adam are between two Fingers of the Most Compassionate, like a single heart; He directs it as He wills. If He wills, He keeps the heart firm upon the truth, and if He wills, He leads it away from the truth. His control over all hearts is like His control over one, as nothing distracts Him from any matter. Then the Prophet (may Allah's peace and blessings be upon him) supplicated, saying: O Allah, the Turner of the hearts, sometimes towards obedience, sometimes towards disobedience, sometimes towards remembrance, and sometimes towards heedlessness, direct our hearts towards Your obedience.

‘Ā'ishah (may Allah be pleased with her) reported that whenever the wind blew strongly, the Prophet (may Allah's peace and blessings be upon him) would say: "O Allah, I ask You for its good and the good of what is in it and the good of the purpose for which it was sent; and I seek Your refuge from its evil and the evil of what is in it and the evil of the purpose for which it was sent.”

Narrated by Muslim

‘Ā'ishah (may Allah be pleased with her) informs us that it was part of the Prophetic guidance that when the wind blew strongly, the Prophet (may Allah's peace and blessings be upon him) would say: O Allah, I ask You for the good of this wind and the good that it contains. The wind that Allah, the Almighty, created is of two types: 1. Normal wind: it is not scary and there is no specific supplication for it. 2. Strong wind: it is scary because Allah, the Almighty, destroyed the people of ‘Ād with a violent barren wind, we ask refuge with Allah from it. Hence, if strong winds start to blow, then follow the guidance of the Prophet (may Allah's peace and blessings be upon him) by saying the following supplication: "O Allah, I ask you for the good of this wind and the good of what is in it and the good of the purpose for which it was sent, and I seek refuge with You from its evil and the evil of what is in it and the evil of the purpose for which it was sent." In other words, You ask Allah for all the good associated with this wind and you seek His protection from all the evil associated with it. That is because the wind may be sent with good and it may be sent with evil. It may lead to prosperity and it may lead to destruction.

Abu Hurayrah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "The wind is from the blessings of Allah. It brings mercy, and it brings punishment. When you see it, do not swear at it, but ask Allah for its goodness and seek Allah's refuge from its evil."

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

The wind is from Allah's mercy for His slaves. It brings mercy, and it brings punishment. Allah sends the wind as a mercy for His slaves, and it results in much goodness and blessings for the people. Allah says in the Qur'an: {And We have sent the fertilizing winds} [Sūrat al-Hijr: 22]. {It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them} [Sūrat Ar-Rūm: 48]. {And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein, and bring forth thereby [some] of all the fruits} [Sūrat al-A‘rāf: 57]. It also brings punishment as explained by the following verses in the Qur'an: {So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life} [Sūrat Fussilat: 16]. {Indeed, We sent upon them a screaming wind on a day of continuous misfortune. Extracting the people as if they were trunks of palm trees uprooted} [Sūrat al-Qamar: 19-20]. {And when they saw it as a cloud approaching their valleys, they said: "This is a cloud bringing us rain!" Rather, it is that for which you were impatient: a wind, within it a painful punishment} [Sūrat al-Ahqāf: 24]. The Prophet (may Allah's peace and blessings be upon him) said: "When you see it, do not swear at it," i.e. it is not permitted for a Muslim to curse the wind, because it is a creation of Allah and it is ordered by Him to do what it does, and it has no real effect in itself. It neither harms nor benefits except with the orders it takes from Allah. Therefore, swearing at the wind is equivalent to swearing at the One who creates and controls it, namely, Allah, the Almighty. "Ask Allah for its goodness and seek Allah's refuge from its evil", i.e. after the Prophet (may Allah's peace and blessings be upon him) forbade swearing at the wind, he directed his nation to ask Allah for its good and seek refuge from its evil when it blows. In other words, they should ask Allah that the good that it carries be delivered to them, and that the evil that it carries be diverted away from them.

Zayd ibn Arqam (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Those privies are attended by the devils, so if anyone of you goes to a privy, let him say: I seek refuge with Allah from the male and female devils."

Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad

The place where one relieves himself (privy) is attended by the Jinn and the devils who wait there to inflict harm and trouble on humans. A privy is a place where one's private parts are uncovered, and the name of Allah is not mentioned. So, when a Muslim goes there, he should say this supplication: I seek refuge with Allah from the males and females from among the devils.

Abu Humayd or Abu Usayd reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When any of you enters the mosque, let him say: 'Allahumma iftah li abwāba rahmatik' (O Allah, open for me the gates of Your mercy). And when he leaves, let him say: 'Allahumma inni as’aluka min fadlik' (O Allah, I ask You of Your bounty)."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) directed his Ummah to the supplication to be said upon entering the mosque: "O Allah, open for me the gates of Your mercy." He asks Allah Almighty to provide him with the means to attain His mercy. And when he wants to leave, he should say: "O Allah, I ask You of Your bounty." He asks Allah for His bounty and more of His benevolence in providing lawful sustenance.

Al-‘Abbās ibn ‘Abdul-Muttalib (may Allah be pleased with him) reported: I said: "O Messenger of Allah, teach me something that I may ask Allah Almighty for." He said: "Ask Allah for safety." After some days, I went to him and said: "O Messenger of Allah, teach me something that I may ask Allah for." He said to me: "O ‘Abbās, O uncle of the Messenger of Allah, ask Allah for safety in this life and the Hereafter."

Narrated by At-Termedhy & Ahmad