Zikr and Dua's
The above audio is transcribed and prepared by: Abu Summayah (Idiris ibn Ali)
The first issue; I see many of the people those who appear to be committed not only committed to the obligatory acts of worship rather also committed to the optional acts of worship. And those are fards which are recommended such as remembrance Allah after the prayer such as saying Tasbeeh (SubhanAllah), Tahmeed (Alhamdulilaah) and the Takbeer (Allahu Akbar) and things like this.
I see some of them when they want to work by the statement of the Messenger of Allah sallallaahu alaihi wa sallam when he said – << Whoever says “SubhanAllah” after every prayer 33 times, and says “Alhamdulilaah” 33 times and Allahu Akbar 33 times and then makes it a complete 100 by saying “Laa ilaaha ill-Allaahu wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer”. Then he shall be forgiven for his sins even if they were like the foam of the ocean>>. And this narration is authentic for it was narrated by Imam Muslim in his Saheeh
When they want to work by this hadeeth, you see some of them not even close to making a distinction with their tongue when saying “SubhanAllah” and “Alhamdulilaah” and “Allahu Akbar”. So what do you hear (and the shaykh starts imitating them by saying “SubhanAllah” very quickly). Have you seen like I have seen, I think you have. I’m not the only one here who seen this so what should we call this sabsabee (meaning what said in this fashion it cannot be called Tasbeeh). And then they go (the shaykh starts imitating them by saying “Alhamdulilaah” very quickly). This is not saying “SubhanAllah”, this is not saying Alhamdulilaah and then they go (the shaykh starts imitating them by saying Allahu Akbar very quickly). In an instance in a second, they have finished the entire 100.
The one who praises Allah hundred times in the afore mentioned manner, what is the reward for this? Allah will forgive him for his sins even if they were like the foam of the ocean?. Is the reward the same for the one who says it in a rush hared manner?, Allah forbid. Therefore it is upon us to take our time and be deliberate and to say “SubhanAllah”, “SubhanAllah”, “SubhanAllah”, “Alhamdulilaah”, “Alhamdulilaah” up until the end..
I do not intend by my speech which I’m about to say to prevent the people from saying SubhanAllah 33 times and praising Allah as is found in the remaining part of the hadeeth. Rather I only intend to bring something for those who rush, something which is Islamically better for them and easier for them to do.
And I think you will be hearing this hadeeth for the very first time or at least some of you will be hearing it for the first time. It is very important hadeeth and it is also hadeeth which is authentic and has collected by Imam An-Naasa’i and Hakim and other then them and has been narrated from two companions with two authentic chains of narrations 
A man from the companions of the Prophet sallallaahu alaihi wa sallam saw a person in his dream and the person asked him a question – he said “What have you been taught by the Messenger” he said he had taught us “SubhanAllah” and then he mentioned the number we already clarified in the previous hadeeth. And so the person said to the person who is having the dream, make it 25, make it 25 meaning say “SubhanAllah walhamdulillaah, walaa ilaaha illal Allah, wallaahu Akbar” 25 times, say all 4 of them together 25 times. So instead of the person counting out 100, how will he count? He will count out 25 and by counting out 25 like this it’s going to force the person to go slow and he will not be able to rush like the rushing that we have severely criticised. So regardless of how fast the person tries to rush saying “SubhanAllah” he will not be able to because after that he has to say “Alhamdulilaah” so regardless how much he wants to rush, he’s going to have to pronounce the phrases in a more compete manner than if he were to say (the shaykh starts saying “SubhanAllah” very quickly). Just as the one who wants to praise Allah by saying La illaha illa Allah, La illaha illa Allah, La illaha illa Allah and then after a while you hear them praising Allah and it has become Allaah, Allaah, Allaah.. (the Shaykh starts saying Allah, Allah, Allah very quick)
Therefore this is a protection for those individuals who rush after the prayer in making the Tasbeeh and making the Tahmeed. When they do in the manner which is mentioned in the first hadeeth, they rush it so it is upon them to join these four phrases together and to say them 25 times so they will say “SubhanAllah walhamdulillaah, walaa ilaaha illal Allah, wallaahu Akbar”. They will say this 25 times and this is better according to the text of the hadeeth because this person saw in his dream and there could be a dream which is confused and we aren’t the people who can explain dreams so we don’t know the explanation of it but this man, he saw a vision and he narrated this to the Prophet sallalahu alaihi wa sallam and so his answer to him was “then do it like this, then do it like this”
So now we have a fiqh question, is this abrogating the first hadeeth saying SubhanAllah 33 times, Alhamdulilaah 33 times, Allahu Akbar 33 times and to the end of the hadeeth. No. this is not abrogating it but rather it is a preference, so if the person when he is finished his prayer is able to say the remembrance 33 times in a calm, deliberate manner then there is nothing preventing him from doing this but it will be better to combine these 4 phrases together and say them 25 times “SubhanAllah walhamdulillaah, walaa ilaaha illal Allah, wallaahu Akbar” .. like this 25 times and this will be better then what appears in the first hadeeth.
 Abu Huraira reported Allah’s Messenger (sallallaahu alaihi wa sallam) as saying:If anyone extols Allah after every prayer thirty-three times, and praises Allah thirty-three times, and declares His Greatness thirty-three times, ninety-nine times in all, and says to complete a hundred:” There is no god but Allah, having no partner with Him, to Him belongs sovereignty and to Him is praise due, and He is Potent over everything,” his sins will be forgiven even If these are as abundant as the foam of the sea. [Sahih Muslim in the Book of Prayers]
حَدَّثَنِي عَبْدُ الْحَمِيدِ بْنُ بَيَانٍ الْوَاسِطِيُّ، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ، عَنْ سُهَيْلٍ، عَنْ أَبِي عُبَيْدٍ الْمَذْحِجِيِّ، – قَالَ مُسْلِمٌ أَبُو عُبَيْدٍ مَوْلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ – عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ” مَنْ سَبَّحَ اللَّهَ فِي دُبُرِ كُلِّ صَلاَةٍ ثَلاَثًا وَثَلاَثِينَ وَحَمِدَ اللَّهَ ثَلاَثًا وَثَلاَثِينَ وَكَبَّرَ اللَّهَ ثَلاَثًا وَثَلاَثِينَ فَتِلْكَ تِسْعَةٌ وَتِسْعُونَ وَقَالَ تَمَامَ الْمِائَةِ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ غُفِرَتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ ” .
 It was narrated from Ibn ‘Umar radi-Allah an’ that : A man saw in a dream that it was said to him: “What does your Prophet (salalahu alaihi salam) command you to do?” He said: “He commanded us to say Tasbih thirty-three times following the prayer, and to say the tahmid thirty-three times, and to say the takbir thirty-four times, and that makes one-hundred.” He said: Say the tasbih twenty-five times and say the tahmid twenty-five times and say the takbir twenty-five times and say the tahlil twenty-five times, and that will make one hundred.” The following morning he told the Prophet (salalahu alaihi salam) about that and the Messenger of Allah (salalahu alaihi salam) said: “Do what the Ansari said.” (Hasan) [Sunan An-Nasa’i in the book of forgetfulness of Prayer). There is also another narration of the hadeeth by Zaid ibn Thabit
أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ عَبْدِ الْكَرِيمِ أَبُو زُرْعَةَ الرَّازِيُّ، قَالَ حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ، قَالَ حَدَّثَنِي عَلِيُّ بْنُ الْفُضَيْلِ بْنِ عِيَاضٍ، عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَجُلاً، رَأَى فِيمَا يَرَى النَّائِمُ قِيلَ لَهُ بِأَىِّ شَىْءٍ أَمَرَكُمْ نَبِيُّكُمْ صلى الله عليه وسلم قَالَ أَمَرَنَا أَنْ نُسَبِّحَ ثَلاَثًا وَثَلاَثِينَ وَنَحْمَدَ ثَلاَثًا وَثَلاَثِينَ وَنُكَبِّرَ أَرْبَعًا وَثَلاَثِينَ فَتِلْكَ مِائَةٌ . قَالَ سَبِّحُوا خَمْسًا وَعِشْرِينَ وَاحْمَدُوا خَمْسًا وَعِشْرِينَ وَكَبِّرُوا خَمْسًا وَعِشْرِينَ وَهَلِّلُوا خَمْسًا وَعِشْرِينَ فَتِلْكَ مِائَةٌ فَلَمَّا أَصْبَحَ ذَكَرَ ذَلِكَ لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” افْعَلُوا كَمَا قَالَ الأَنْصَارِيُّ ” .
Mu’âwiyah b. Qurrah reports that Abû Al-Dardâ` used to say,
Nas alullaaha eemaanan daayiman, wa yaqeenan saadhiqan, wa ilman naafiyan
Mu’âwiyah b. Qurrah then said,
“So this indicates that there is a type of faith that does not last, and a type of certainty that is not true, and a type of knowledge that is not beneficial.”
Ibn Battah, Al-Ibânah Al-Kubrâ Vol. 2 p498.
Source : http://www.sayingsofthesalaf.net
Invocation for going to the Masjid
Allaahummaj’al fee qalbee nooran, wa fee lisaanee nooran, wa fee sam’ee nooran, wa fee basaree nooran, wa min fawqee nooran, wa min tahtee nooran, wa ‘an yameenee nooran, wa ‘an shimaalee nooran, wa min ‘amaamee nooran, wa min khalfee nooran, waj’al fee nafsee nooran, wa ‘a’dhim lee nooran, wa ‘adhdhim lee nooran. Waj’al lee nooran, waj’alnee nooran. Allaahumma ‘a’tinee nooran, waj’al fee ‘asabee nooran, wa fee lahmee nooran, wa fee damee nooran, wa fee sha’ree nooran, wa fee basharee nooran.
[Allaahummaj’al lee nooran fee qabree, wa nooran fee ‘idhaamee.]
[Wa zidnee nooran, wa zidnee nooran, wa zidnee nooran.]
[Wa hab lee nooran ‘alaa noor.] 
O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight light, and above me light, and below me light, and to my right light, and to my left light, and before me light and behind me light. Place in my soul light. Magnify for me light, and amplify for me light. Make for me light, and make me light. O Allaah, grant me light, and place light in my nerves, and in my body light and in my blood light and in my hair light and in my skin light.
[O Allaah, make for me a light in my grave… and a light in my bones.] 
[Increase me in light, increase me in light, increase me in light.] 
[Grant me light upon light] 
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 Up to this point was reported by Al-Bukhaari 11/116 (Hadith no. 6316) and by Muslim 1/526, 529-530 (Hadith no. 763)
 At-Tirmidhi 5/483 (Hadith no. 3419)
 Al-Bukhaari in Al-‘Adaab Al-Mufrad (Hadith no. 695), p. 258. See also Al-Albaani, Sahih Al-‘Adab Al-Mufrad (no. 536)
 Al-Bukhaari, cf. Al-Asqalaani, Fathul-Baari 11/118
It is one of the Supplications Prophet (Peace be upon him) used to supplicate in Sujood
«O Allaah! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in my self;] and make the light greater for me»
 Muslim, Abu `Awaanah and Ibn Abee Shaybah (12/106/2, 112/1).
Source : The Adhkaar of Sujood – The Prophet’s Prayer Described – from the beginning to the end as though you see it – by Shaykh Muhammad Naasiruddeen al-Albaanee
Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa
Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa (25:74)
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Those Who Supplicate For Their Families And Offspring
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا (٧٤)
<<And those who say: O our Lord ,grant us from our wives and offspring comfort to our eyes, and make us leaders who followed upon good by those dutiful Allaah.>> (25:74)
Shaikh ‘Abdur-Rahmaan Ibn Naasir as –Sa’dee raimahullaah said that,
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا
<< And those who say : O our Lord ,grant us from our wives..>>
Means ‘Our friends, our companions and wives’
وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬
<<…and our offspring comfort to our eyes,>> means that they bring joy to our eyes.
If we study the condition and attributes of the slave of Most Merciful, we will know from their concern and from their high standing that joy would not be brought to their eyes unless they saw that they were people who are obedient to their Lord, upon knowledge and action.
Just as this is a supplication for the rectification of their wives and offspring, it is also a supplication for themselves, since its benefit returns to them. It is this reason that they take it to be a gift granted to them and therefore say,
<<…grant us (as a gift).>> Indeed their supplication brings benefit to the Muslims in general, since the rectification of those mentioned is a means of rectifying many other people who have a connection to them, and so benefit from them.
<<… and make us leaders who are followed upon good by those dutiful to Allaah,>> Then meaning of this is ‘O Lord, cause us to reach this high level’- the level of Siddeeqoon (the true and sincere followers of the Messengers, who attest to the truth) and the most complete of the righteous slaves of Allaah, which is the level of leadership in the Religion. They ask that, in their sayings and their actions, they should be made an example for those dutiful to Allaah, that their actions should be followed, that the people have confidence in their sayings, and that the people of good follow on behind then so that they, themselves are upon the guidance and give guidance to others.
As is known a supplication to attain something is also a supplication to whatever is essential to achieve its attainment. This level of leadership in religion cannot be achieved except by means of patient perseverance (sabr) and certain faith (Yaqeen, as He, The Most High, said:
وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ (٢٤
<<And we made from them leaders who were followed upon good, when they had patience and certain Faith in Our Signs>>[Sooratus-Sajdah(32):24]
This supplication therefore necessitates deeds , and patience upon obedience to Allaah; upon avoiding disobedience to Him; upon that which He has decreed to occur that is painful and upon complete knowledge which leads the person to the level of certain Faith(Yaqeen).Thus it results in the bountiful good and abundant award that they should be upon a level which, after then Messengers, is the highest possible level for the creation. Therefore, He will reward them with the highest levels.
Extracted from The book : The Characteristics of The Slave of The Merciful.
Translated By Aboo Talhah Dawood Ibn Ronald Burbank Rahimahullaah
Tafseer Ibn Kathir
(74. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of those who have Taqwa.”)
(And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…”) means those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him. Ibn `Abbas said, “This means (offspring) who will strive to obey Allah and bring them joy in this world and the Hereafter.”
Imam Ahmad recorded that Jubayr bin Nufayr said: “We sat with Al-Miqdad bin Al-Aswad one day, and a man passed by and said, “How blessed are these two eyes which saw the Messenger of Allah ! Would that we had seen what you saw and witnessed what you witnessed.” Al-Miqdad got angry, and I was surprised, because the man had not said anything but good. Then he turned to him and said, “What makes a man wish to be present when Allah had caused him to be absent, and he does not know how he would have behaved if he had been there By Allah, there are people who saw the Messenger of Allah , and Allah will throw them on their faces in Hell because they did not accept him or believe in him. Are you not grateful that Allah brought you forth from your mothers’ wombs believing in your Lord and in what your Prophet brought, and that the test went to others and not to you Allah sent His Prophet during the most difficult time that any Prophet was ever sent, after a long period of ignorance, when the people could see no better religion than the worship of idols, and he brought the Criterion which distinguishes truth from falsehood and which would separate a father from his son. A man would realize that his father, son or brother was a disbeliever, and since Allah had opened his heart to Faith, he knew that if his relative died he would go to Hell, so he could not rest knowing that his loved one was in the Fire. This is what Allah referred to in the Ayah,
(And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes…”) Its chain of narrators is Sahih, although they did not report it.
(and make us leaders of those who have Taqwa.) Ibn `Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi` bin Anas said: “Leaders who would be taken as examples in good.” Others said: “Guides who would call others to goodness.” They wanted their worship to be connected to the worship of their children and offspring, and their guidance to go beyond themselves and benefit others. This would be more rewarding and a better end, as it was recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said:
(When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity.)
Oh Allaah! Indeed I seek refuge with You that I associate in worship with You while I know and I seek Your Forgiveness For what I don’t know
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Reference: Ahmad 4/403. See also Al-Albani, Sahihul-Jami’ As-Saghir 3/233 and Sahihut-Targhib wat- Tarhib 1/19.
Shaikh Zaid Al-Madkhalee clarifies this Du’aa as Expiation of Minor Shirk
Question: Noble Shaikh, from that which is well-known and agreed upon, is that verily all of the sins and disobediences [that one does puts him/her] under the Mashiyyah [Will] of Allaah. If Allaah wills, He may forgive him and if Allaah wills He may punish him except for Shirk; for verily Allaah does not forgive it [the sin of Shirk] due to the statement of the Most High: “Indeed Allaah does not forgive that you join partners in worship with Him but He forgives what is lesser than that for whomever He wills.” [4:48] But I read in a book entitled Zaadul Muslim Al-Yaumee [The Muslim’s Daily Provision] that verily whoever says in a day: “Oh Allaah! Indeed I seek refuge with You that I associate in worship with You while I know and I seek Your Forgiveness For what I don’t know.” That Allaah shall cause the Major Shirk and the Minor Shirk to depart from him, so is the one who says this du’aa everyday forgiven for his sins?
Answer by Shaikh Zaid Bin Muhammad Bin Haadee Al-Madkhalee (hafidhahullaah):
The Taubah (repentance) wipes out that which preceded it. Seeking forgiveness and having regret is Taubah (repentance).
The hadeeth mentions the expiation of minor shirk, which is Riyaa` [doing acts of worship to be seen of men].
Source: Al-Iqdul Munaddad Al-Jadeed Fil-Ijaabati Ala Masaa’il Fil Fiqhi wal Manaahij wa Tawheed,
Compiled by: Fawwaaz Bin Alee Bin Alee Al-Madkhalee pg. 28-29
Translator: Abu ‘Ukkaasha Shaakir
Du’aa for atonement of the Gathering
Subhaanaka Allaahumma wa bihamdika,
‘ash-hadu ‘an laa ‘ilaaha ‘illaa ‘Anta, ‘astaghfiruka wa ‘atoobu ‘ilayk
Glory is to You, O Allah, and praise is to You.
I bear witness that there is none worthy of worship but You.I seek Your forgiveness and repent to You 
 Abu Dawood, Ibn Maajah, At-Tirmidhi and An-Nasaai. See also Al-Albanee, Sahih At-Tirmidhi 3/153.
Aisha (radhi Allaahu anha) said:
“Allaah’s messenger (peace be upon him) did not sit in a gathering, and did not recite the Qur’an, and did not perform any prayer without concluding by saying … (then she quoted the above).”
This wa reported by An-Nasaa’i in ‘Amalul-Yawm wal-Laylah (no.308). See also Ahmad 6/77
It is also one of the supplications to be said after completing ablution (wudhu). 
 An-Nasaa’i, ‘Amalul-Yawm wal-Laylah, p. 173. See also Al-Albanee, ‘Irwa ‘ul-Ghalil 1/135 and 2/94. ( see. Hisn al Muslim, Dar-us-salam)
Source : Fortress of The Muslim – Hisn Al Muslim – Dar-us-Salam publications
The following is taken from – the concluding statement from ” The Prophet’s Prayer Described” – by Shaykh Muhammad Naasiruddeen al-Albaanee
«Glorified be Allaah, and Praised. Glorified be You, O Allaah, and Praised. I bear witness that there is no true god except You. I seek forgiveness from You and repent to You.O Allaah! send prayers on Muhammad, and on the family of Muhammad, and send blessings on Muhammad, and on the family of Muhammad, as You sent prayers on Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory»
 The first supplication is the fullest form of the du`aa’ known as kaffaarah al-majlis (expiation of the gathering); “he who says it in a gathering of Remembrance (of Allaah), it will be like a seal to stamp it with, and he who says it in a gathering of vain talk, it will be an expiation for it” – authentically related by al-Haakim and at-Tabaraanee. The second supplication is, of course, from the Sunnah of sending peace and mercy on the Messenger. These two supplications are thus the best way of implementing the following Islamic guideline: “No people sit in a gathering in which they do not mention Allaah, nor send prayers on the Prophet, without it being a source of regret for them; if Allaah wishes, He will punish them, or if He wishes, he will forgive them” – authentically related by at-Tirmidhee, al-Haakim and Ahmad. See Shaykh Albaanee’s Silsilah al-Ahaadeeth as-Saheehah (74-81) for details.
Taken From the articles “Reflections” , Al-Istiqaamah Magazine
‘Abdullaah ibn Mas’ood radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam would supplicate:
[Allaahumma innee as’alukal-hudaa wat-tuqaa wal-‘afaafa wal-ghinaa]
Sahih Muslim (no.2721)
Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:
This du’aa (supplication) is from the most comprehensive and beneficial du’aas (supplications), since it includes asking Allaah for well-being with regards to both the Religion and the world.
Thus, al-hudaa (the guidance) is beneficial knowledge, and at-tuqaa (i.e. taqwaaor piety) is righteous actions and leaving-off what Allaah and His Messenger have forbidden; andthis is (asking) for correctness and well-being of a person’s Religion.For indeed, the Religion comprises of beneficial knowledge and recognising the truth – which is guidance – and standing firm upon obedience to Allaah and His Messenger sallallaahu ‘alayhi wa sallam – and this is piety.
And al-’afaafa (well-being and safety) and al-ghinaa (contentment and sufficiency) comprises of being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises of being contented with Allaah and what He provides, and seeking whatever will cause the heart to be satisfied with Him. So with this, happiness in this worldly life is completed, and the heart tastes true sweetness and delight – and this is a goodly life.
So whosoever is granted the provisions of guidance, Piety. well-being and contentment has indeed achieved true happiness, and has acquired all that could be possibly sought after, as well as being saved from all that is dreadful and frightening.”
“Sufficient for me is Allah there is nothing worthy of worship except for Him,
I place my trust in Him, He is the Lord of the mighty throne.” (Recited seven times)
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And its bounty is from what was related by Ibn as-Sunee in ‘Amalul-Yawmi wal-Laylah (#71) from his (peace be upon him) statement said: “Whoever recites seven times every day upon entering the morning and upon entering the evening: “Sufficient for me is Allah there is nothing worthy of worship except for Him, I place my trust in Him, He is the Lord of the mighty throne”,
Allah will suffice him with all of his concerns from those affairs of the Dunyaa (the affairs of this life) and the Hereafter.”
And it was authenticated by Shu’ayb and ‘AbdulQaadir al-Arnaaoot in Tahqeequ Za’adil-Ma’ad (2/342).
Source : The Precious Remembrance –Written by ash-Shaykh Ibn ‘Uthaymeen
Translated by Aboo ‘Imraan ‘Abdis-Saboor ibn Tomas Maldonado al-Mekseekee
Published by UprightBooks.com [Download PDF]
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Aboo Hurayrah (may Allah be pleased with him) narrates from the Prophet :
“Whoever recites in the evening three times; I seek protection in the perfect words of Allah from every evil that He has created, then not so much as a stinger (humah) will harm him that evening.”
In Muslim there is a similar wording without mention of reciting the supplication thrice (#2709) and at-Tirmidhee (#3898), and al-‘Alaamah Ibn Baaz (may Allah have mercy upon him) mentioned it in Tuhfat-ul-Akhyaar, saying: “The noun al-Humah denotes an animal that possess a stinger filled with poison like a scorpion, snake or something similar“. And Suhayl bin Saalih who is one of the narrators of this narration said: “Our people had learned this supplication and we used to recite it every evening when a teenage girl was stung but suffered no pain or affliction (from the sting)”.
Source : The Precious Remembrance -Written by ash-Shaykh Ibn ‘Uthaymeen
Translated by Aboo ‘Imraan ‘Abdis-Saboor ibn Tomas Maldonado al-Mekseekee
Published by UprightBooks.com, [Download PDF]
Rabbi ‘a`outhubika min hamazaatish-shayaateeni, wa ‘a`outhu bika rabbi ‘ay-yahdhuroon
“My Lord! I seek refuge with You from the whisperings of the Shayaateen. And I seek refuge with You, My Lord! lest they should come near me.”
(Surah Al Muminoon 23:97-98)
Tafseer Ibn Katheer :
(And say: “My Lord! I seek refuge with You from the whisperings of the Shayatin.”) Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah used to say,‘A`outhu bil lãhi ‘as-samee`il-`aleemi minash-shaytãnir-rajeemi, min hamzihi, wa naphkhihi, wa nafthihi
I seek refuge with Allah, the All-Hearing, All-Knowing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.
(“And I seek refuge with You, My Lord! lest they should come near me.”) means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc.