وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ (رضي الله عنه)عَنِ النَّبِيِّ ﷺ أَنَّهُ كَانَ يَدْعُو بِهَذَا الدُّعَاءِ: رَبِّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي اللَّهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي، وَخَطَئِي وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي، اللهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرُ». مُتَّفَقٌ عَلَيْهِ.
Abu Musa al-Ash'ari (may Allah be pleased with him) reported that the Prophet (ﷺ) used to make this supplication: "O Lord, forgive me my sins, my ignorance, my excesses in my affairs, and what You know better than I. O Allah, forgive me my serious and trivial sins, my mistakes and intentional wrongs - all that is present with me. O Allah, forgive me what I have sent forth and what I have left behind, what I have concealed and what I have made public, and what You know better than me. You are the Bringer Forward and You are the Delayer, and You have power over all things." [Agreed upon]
وَعَنْ أَبِي مَالِكِ الْأَشْجَعِيِّ عَنْ أَبِيْهِ (رضي الله عنه)قَالَ: كَانَ الرَّجُلُ إِذَا أَسْلَمَ عَلَّمَهُ النَّبِيُّ الصَّلَاةَ، ثُمَّ أَمَرَهُ أَنْ يَدْعُوَ بِهَؤُلَاءِ الْكَلِمَاتِ اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي رَوَاهُ مُسْلِمٌ.
Abu Malik al-Ashja'i reported from his father (may Allah be pleased with him) who said: "When a man accepted Islam, the Prophet (ﷺ) would teach him how to pray, then instruct him to say these words: 'O Allah, forgive me, have mercy on me, guide me, grant me well-being and provide for me.'" [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)قَالَ : كَانَ رَسُولُ اللهِ ﷺ يَقُوْلُ: اللَّهُمَّ أَصْلِحْ لِي دِينِيَالَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِيَ الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلْ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٌّ». رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) used to say: "O Allah, set right for me my religion which is the safeguard of my affairs. Set right for me my worldly affairs wherein is my livelihood. Set right for me my Hereafter to which is my return. Make this life a source of every good for me, and make death a relief for me from every evil." [Narrated by Muslim]
وَعَنْهُ قَالَ: دُعَاءُ حَفِظْتُهُ مِنْ رَسُولِ اللهِ ﷺ لَا أَدَعُهُ: اللَّهُمَّ اجْعَلْنِي أُعَظَّمُ شُكْرَكَ، وَأُكْثِرُ ذِكْرَكَ، وَأَتَّبِعُ نَصِيحَتَكَ، وَأَحْفَظُ وَصِيَّتَكَ. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) said: "I memorized this supplication from the Messenger of Allah (ﷺ) which I never abandoned: 'O Allah, make me most grateful to You, most remembering of You, most obedient to Your advice, and most mindful of Your commandments.'" [Narrated by Al-Tirmidhi]
وَعَنْ أُمَّ مَعْبَدٍ (رضي الله عنها)قَالَتْ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «اللَّهُمَّ طَهِّرْ قَلْبِي مِنَ النِّفَاقِ وَعَمَلِي مِنَ الرِّيَاءِ، وَلِسَانِي مِنَ الْكَذِبِ، وَعَيْنِي مِنَ الْخِيَانَةِ؛ فَإِنَّكَ تَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورِ». رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ».
Umm Ma'bad (may Allah be pleased with her) reported that she heard the Messenger of Allah (ﷺ) say: "O Allah, purify my heart from hypocrisy, my deeds from show, my tongue from lies, and my eyes from treachery. Indeed You know the treachery of the eyes and what the hearts conceal." [Narrated by Al-Bayhaqi in Al-Da'awat al-Kabir]
وَعَنْ عُثْمَانَ بْنِ حُنَيْفٍ (رضي الله عنه)قَالَ: إِنَّ رَجُلًا ضَرِيرَ الْبَصَرِ أَتَى النَّبِيَّ ﷺ فَقَالَ: ادْعُ اللَّهَ أَنْ يُعَافِيَنِي، فَقَالَ: «إِنْ شِئْتَ دَعَوْتُ اللهَ، وَإِنْ شِئْتَ صَبَرْتَ فَهُوَ خَيْرٌ لَكَ»، قَالَ: فَادْعُهُ، قَالَ: فَأَمَرَهُ أَنْ يَتَوَضَّأَ فَيُحْسِنَ وُضُوءَهُ، وَيَدْعُوَ بِهَذَا الدُّعَاءِ: اللهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيَّ الرَّحْمَةِ إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي لِيَقْضِيْ لِي فِي حَاجَتِيْ هَذِهِ، اللَّهُمَّ فَشَفَعْهُ فِي». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ صَحِيحٌ غَرِيبٌ.
Uthman ibn Hunayf (may Allah be pleased with him) reported that a blind man came to the Prophet (ﷺ) and said: "Invoke Allah to heal me." He said: "If you wish I will supplicate for you, and if you wish you may be patient which is better for you." The man said: "Then supplicate." So the Prophet (ﷺ) instructed him to perform ablution perfectly and say this supplication: "O Allah, I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. I turn through him to my Lord to fulfill my need. O Allah, accept his intercession for me." [Narrated by Al-Tirmidhi who said it is hasan sahih gharib]
وَعَنْ عَبْدِ اللهِ بْن مَسْعُودٍ (رضي الله عنه)عَنِ النَّبِيِّ ﷺ أَنَّهُ كَانَ يَقُولُ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتَّقَى وَالْعَفَافَ وَالْغِنَى». رَوَاهُ مُسْلِمٌ.
Abdullah ibn Mas'ud (may Allah be pleased with him) reported that the Prophet (ﷺ) used to say: "O Allah, I ask You for guidance, piety, chastity and self-sufficiency." [Narrated by Muslim]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍو (رضي الله عنهما)قَالَ : كَانَ رَسُولُ اللهِﷺ يَقُولُ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ الصِّحَّةَ وَالْعِفَّةَ وَالْأَمَانَةَ وَحُسْنَ الْخُلُقِ وَالرِّضَا بِالْقَدَرِ». رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ».
Abdullah ibn Amr (may Allah be pleased with them) reported that the Messenger of Allah (ﷺ) used to say: "O Allah, I ask You for health, chastity, trustworthiness, good character, and contentment with divine decree." [Narrated by Al-Bayhaqi in Al-Da'awat al-Kabir]
وَعَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ أَبِيْهِ قَالَ: صَلَّى بِنَا عَمَّارُ بْنُ يَاسِرٍ (رضي الله عنه)صَلَاةً فَأَوْجَزَ فِيهَا، فَقَالَ لَهُ بَعْضُ الْقَوْمِ: لَقَدْ خَفَفْتَ أَوْ أَوْجَزْتَ الصَّلَاةَ، فَقَالَ: أَمَّا عَلَى ذَلِكَ فَقَدْ دَعَوْتُفِيهَا بِدَعَوَاتٍ سَمِعْتُهُنَّ مِنْ رَسُولِ اللهِ ، فَلَمَّا قَامَ تَبِعَهُ رَجُلٌ مِنَ الْقَوْمِ هُوَ أُبَيُّ غَيْرَ أَنَّهُ كَنَى عَنْ نَفْسِهِ، فَسَأَلَهُ عَنِ الدُّعَاءِ ثُمَّ جَاءَ، فَأَخْبَرَ بِهِ الْقَوْمَ: «اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي، وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي، اللَّهُمَّ وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرَّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْفَقْرِ وَالْغِنَى، وَأَسْأَلُكَ نَعِيمًا لَا يَنْفَدُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرَّضَاءَ بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ، وَالشَّوْقَ إِلَى لِقَائِكَ، فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ، وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيَّنَّا بِزِينَةِ الْإِيمَانِ، وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ». رَوَاهُ النَّسَائِيُّ.
Ata ibn as-Sa'ib reported from his father who said: "Ammar ibn Yasir (may Allah be pleased with him) led us in a brief prayer. Some people remarked: 'You made the prayer very short.' He replied: 'Nevertheless, I supplicated during it with supplications I heard from the Messenger of Allah (ﷺ).' When he left, a man from the congregation - who was Ubayy though he concealed his identity - followed him and asked about the supplication. He then returned and informed the people: 'O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know life is good for me, and cause me to die when You know death is better for me. O Allah, I ask You for fear of You in secret and in public. I ask You for the word of truth in times of pleasure and anger. I ask You for moderation in poverty and wealth. I ask You for everlasting bliss. I ask You for coolness of the eye that never ends. I ask You for contentment after Your decree. I ask You for pleasant life after death. I ask You for the delight of looking at Your Face and longing to meet You without harmful distress or misleading trials. O Allah, adorn us with the adornment of faith and make us guides who are rightly guided.'" [Narrated by An-Nasa'i]
وَعَنْ أُمَّ سَلَمَةَ (رضي الله عنها)أَنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ فِي دُبُرِ صَلَاةِ الْفَجْرِ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَعَمَلًا مُتَقَبَّلًا وَرِزْقًا طَيِّبًا» . رَوَاهُ أَحْمَدُ وَابْنُ مَاجَهِ وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ».
Umm Salamah (may Allah be pleased with her) reported that the Prophet (ﷺ) used to say after the dawn prayer: "O Allah, I ask You for beneficial knowledge, accepted deeds, and pure provision." [Narrated by Ahmad, Ibn Majah, and Al-Bayhaqi in Al-Da'awat al-Kabir]
Notes / الحواشي
1 The statement: "These people should not enter upon you" for this reason, it is stated in "Ad-Durr al-Mukhtar" that the castrated, the mutilated, and the effeminate are like the virile man in looking at a stranger woman.
1 The statement: "until she marries, etc." attributes the contract in these verses to them, indicating that a woman can directly engage in marriage, as it is a transaction concerning her exclusive right, and she is capable of it, being rational and mature. This is why she is permitted to manage her wealth and choose her husbands by consensus. Thus, there is no sense in denying the contract’s validity based on her expression, and requiring a guardian for its validity is the utmost limit. The guardian has the right to object if she falls short, such as marrying someone not her equal or for less than the dowry of her peers. The Hadiths of the opponents, according to us, are interpreted as referring to the marriage of a non-competent woman or one who cannot manage affairs, to reconcile the evidence, or as negating perfection and obligation. This is supported by the fact that Aishah (may Allah be pleased with her), one of the narrators of the Hadith requiring a guardian, married Hafsah, the daughter of her brother Abdul Rahman, who was absent in Sham, as narrated by Malik in "Al-Muwatta," as stated in "Umdat ar-Ri‘ayah"
وَعَنْ عُمَرَ (رضي الله عنه)قَالَ: عَلَّمَنِي رَسُولُ اللهِ ﷺ قَالَ: «قُلْ: اللَّهُمَّ اجْعَلْ سَرِيرَتِي خَيْرًا مِنْ عَلَانِيَتِي وَاجْعَلْ عَلَانِيَتِي صَالِحَةٌ، اللهُمَّ إِنِّي أَسْأَلُكَ مِنْ صَالِحٍ مَا تُؤْتِي النَّاسَ مِنَ الْأَهْلِ وَالْمَالِ وَالْوَلَدِ غَيْرِ الضَّالِّ وَلَا الْمُضِلَّ». رَوَاهُ التَّرْمِذِيُّ.
Umar (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) taught him to say: "O Allah, make my inner self better than my outward appearance, and make my outward appearance righteous. O Allah, I ask You for the best of what You give people regarding family, wealth and children - not those who lead astray or are led astray." [Narrated by Al-Tirmidhi]
وَعَنْ أَبِي بَكْرٍ (رضي الله عنه)قَالَ: قَامَ رَسُولُ اللهِ ﷺ عَلَى الْمِنْبَرِ ثُمَّ بَكَى، فَقَالَ: «سَلُوْا اللهَ الْعَفْوَ وَالْعَافِيَةَ؛ فَإِنَّ أَحَدًا لَمْ يُعْطَ بَعْدَ الْيَقِينِ خَيْرًا مِنَ الْعَافِيَةِ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ إِسْنَادًا.
Abu Bakr (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) stood on the pulpit and wept, then said: "Ask Allah for pardon and well-being, for after certainty of faith, no one has been given anything better than well-being." [Narrated by Al-Tirmidhi and Ibn Majah. Al-Tirmidhi said it is hasan gharib in chain]
وَعَنْ أَنَسٍ (رضي الله عنه)أَنَّ رَجُلًا جَاءَ إِلَى النَّبِيِّ ، فَقَالَ: يَا رَسُولَ اللهِ، أَيُّ الدُّعَاءِ أَفْضَلُ؟ قَالَ: «سَلْ رَبَّكَ الْعَافِيَةَ وَالْمُعَافَاةَ فِي الدُّنْيَا وَالْآخِرَةِ ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّانِيفَقَالَ: يَا رَسُولَ اللهِ، أَيُّ الدُّعَاءِ أَفْضَلُ؟ فَقَالَ لَهُ مِثْلَ ذَلِكَ، ثُمَّ أَتَاهُ فِي الْيَوْمِ الثَّالِثِ، فَقَالَ لَهُ مِثْلَ ذَلِكَ، قَالَ: «فَإِذَا أُعْطِيتَ الْعَافِيَةَ فِي الدُّنْيَا وَأُعْطِيتَهَا فِي الْآخِرَةِ فَقَدْ أَفْلَحْتَ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ إِسْنَادًا.
Anas (may Allah be pleased with him) reported that a man came to the Prophet (ﷺ) and asked: "O Messenger of Allah, which supplication is best?" He replied: "Ask your Lord for well-being and protection in this world and the Hereafter." The next day the man came again with the same question and received the same answer. On the third day, he repeated the question and the Prophet (ﷺ) said: "If you are granted well-being in this world and the Hereafter, you have succeeded." [Narrated by Al-Tirmidhi and Ibn Majah. Al-Tirmidhi said it is hasan gharib in chain]
وَعَنْ عَلِيٍّ (رضي الله عنه)قَالَ: قَالَ لِي رَسُولُ اللهِ ﷺ : «قُلْ اللَّهُمَّ اهْدِنِي وَسَدَّدْنِي وَاذْكُرْ بِالْهُدَى هِدَايَتَكَ الطَّرِيقَ وَبِالسَّدَادِ سَدَادَ السَّهْمِ». رَوَاهُ مُسْلِمٌ.
Ali (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said to him: "Say: 'O Allah, guide me and make me steadfast. Remember that guidance means showing the path, and steadfastness means straightening the arrow.'" [Narrated by Muslim]
وَعَنْ أَنَسٍ (رضي الله عنه)قَالَ : كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ ﷺ اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ. مُتَّفَقٌ عَلَيْهِ.
Anas (may Allah be pleased with him) reported that the most frequent supplication of the Prophet (ﷺ) was: "O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire." [Agreed upon]
Notes / الحواشي
1 “Struck the servant’s hand…”: At-Turbishti said this hadith does not relate to usurpation or borrowing but to guaranteeing damaged items. Al-Qadi said its relevance is that the striker was charged with replacing the plate, as it broke due to her unjust act. Destroying another’s property directly or indirectly through aggression is a form of usurpation. [From Al-Marqah].
1 The statement: Could you not have treated them equally?, At-Tahawi said: Does this not show that the Messenger of Allah (ﷺ) wanted him to treat his son and daughter equally and not favor one over the other? This is evidence for what we mentioned regarding gifts.
2 “Gave the intact plate…”: Abu Hanifah’s view is that for items with a like, the equivalent is due; for valued items, their value is due. If asked why a plate, a valued item, was replaced with another plate, it was out of courtesy, not obligation, as both plates belonged to the Prophet (ﷺ). Alternatively, it was by mutual agreement, or plates were similar then, like counted similar items, allowing substitution. [From Al-Marqah]. At-Tahawi in Mushkil said vessels are valued, not like items, so how was one replaced? Some vessels are like items, especially today, as are some clothes. It may be a settlement, not a ruling. [From Arf Ash-Shadhi]. Hanafi doctrine in Al-Hidayah states that for usurped items with a like (e.g., measured or weighed), the equivalent is due; for items without a like, their value on the day of usurpation is due. Counted similar items, like walnuts or eggs, are like measured items, requiring their equivalent. Most scholars say this hadith contradicts Hanafis, as vessels are not like items, so they interpret it as formal compensation or both vessels being the Prophet’s. Some, like Ibn At-Tin, say it supports Hanafis, depending on whether vessels are like or valued items. [From Al-Kawkab Ad-Durri].
۱ قوله: فضربت التي النبي الله في بيتها يد الخادم إلخ : قال التوربشتي : هذا الحديث لا تعلق له بالغصب ولا بالعارية، وإنما كان من حقه أن يورد في باب ضمان المتلفات، قال القاضي: وجه إيراد هذا الحديث في هذا الباب أنه غرم الضاربة ببدل الصحفة؛ لأنها انكسرت بسبب ضربها يد الخادم عدوانًا، ومن أنواع الغصب إتلاف مال الغير مباشرة أو بسبب على وجه العدوان. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه)، أَنَّ رَسُوْلَ اللهِ اللهِ عَادَ رَجُلًا مِنَ الْمُسْلِمِينَ قَدْ خَفَتَ فَصَارَ مِثْلَ الْفَرْحَ، فَقَالَ لَهُ رَسُولُ اللهِ : هَلْ كُنْتَ تَدْعُو بِشَيْءٍ أَوْ تَسْأَلُهُ إِيَّاهُ؟ قَالَ: نَعَمْ، كُنْتُ أَقُولُ: اللَّهُمَّ مَا كُنْتَ مُعَاقِبِي بِهِ فِي الْآخِرَةِ فَعَجِّلْهُ لِي فِي الدُّنْيَا، فَقَالَ رَسُولُ اللهِ ﷺ: «سُبْحَانَ اللهِ، لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، أَفَلَا قُلْتَ: اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ؟ قَالَ: فَدَعَا اللَّهَ بِهِ لَهُ فَشَفَاهُ. رَوَاهُ مُسْلِمٌ.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) visited a Muslim man who had become as weak as a chick. The Prophet (ﷺ) asked him: "Were you supplicating for something or asking for it?" The man replied: "Yes, I used to say: 'O Allah, whatever punishment You would give me in the Hereafter, bring it forward to me in this world.'" The Messenger of Allah (ﷺ) said: "Glory be to Allah! You cannot bear it. Why didn't you say: 'O Allah, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire'?" Then he supplicated for him and Allah healed him. [Narrated by Muslim]
وَعَنْ حُذَيْفَةَ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلُّ نَفْسَهُ، قَالُوا: وَكَيْفَ يُذِلُّ نَفْسَهُ؟ قَالَ: يَتَعَرَّضُ مِنَ الْبَلَاءِ لِمَا لَا يُطِيقُ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَهِ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثٌ حَسَنٌ غَرِيبٌ.
Hudhayfah (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "It is not proper for a believer to humiliate himself." They asked: "How does one humiliate himself?" He replied: "By exposing himself to trials he cannot bear." [Narrated by Al-Tirmidhi, Ibn Majah, and Al-Bayhaqi in Shu'ab al-Iman. Al-Tirmidhi said it is hasan gharib]
وَعَنْ عَبْدِ اللهِ بْنِ يَزِيدَ الْخَطْمِي (رضي الله عنه)عَنْ رَسُوْلِ اللهِﷺ أَنَّهُ كَانَ يَقُوْلُ فِي
دُعَائِهِ: «اللَّهُمَّ ارْزُقْنِي حُبَّكَ، وَحُبَّ مَنْ يَنْفَعُنِي حُبُّهُ عِنْدَكَ اللَّهُمَّ مَا رَزَقْتَنِي مِمَّا أُحِبُّ فَاجْعَلْهُ قُوَّةً لِي فِيمَا تُحِبُّ اللَّهُمَّ وَمَا زَوَيْتَ عَنِّي مِمَّا أُحِبُّ، فَاجْعَلْهُ فَرَاغًا لِي فِيمَا تُحِبُّ». رَوَاهُ التَّرْمِذِيُّ.
Abdullah ibn Yazid al-Khatmi (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) used to say in his supplication: "O Allah, grant me Your love and the love of those whose love will benefit me with You. O Allah, whatever provision You have given me of what I love, make it strength for me in what You love. O Allah, whatever You have withheld from me of what I love, make it a relief for me in what You love." [Narrated by Al-Tirmidhi]
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «كَانَ مِنْ دُعَاءِ دَاوُدَ يَقُولُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ، وَحُبَّ مَنْ يُحِبُّكَ، وَالْعَمَلَ الَّذِي يُبَلِّغْنِي حُبَّكَ، اللَّهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَيَّ مِنْ نَفْسِي وَمَالِي وَأَهْلِي، وَمِنْ الْمَاءِ الْبَارِدِ». قَالَ: وَكَانَ رَسُولُ اللهِﷺ إِذَا ذَكَرَ دَاوُدَ يُحَدِّثُ عَنْهُ قَالَ: «كَانَ أَعْبَدَ الْبَشَرِ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنٌ غَرِيبٌ.
Abu al-Darda (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: "Among the supplications of Dawud was: 'O Allah, I ask You for Your love, the love of those who love You, and deeds that will bring me to Your love. O Allah, make Your love dearer to me than myself, my wealth, my family, and cold water.'" The Prophet (ﷺ) added when mentioning Dawud: "He was the most devout of mankind." [Narrated by Al-Tirmidhi who said it is hasan gharib]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما)، قَالَ: قَلَّمَا كَانَ رَسُولُ اللهِ ﷺ يَقُومُ مِنْ مَجْلِسٍ حَتَّى يَدْعُوَ بِهَؤُلَاءِ الدَّعَوَاتِ لِأَصْحَابِهِ: «اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنْ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا، وَمَتَّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا۱، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ غَرِيبٌ.
Ibn Umar (may Allah be pleased with them) reported that the Messenger of Allah (ﷺ) would rarely leave a gathering without supplicating for his companions with these words: "O Allah, apportion to us such fear of You as will come between us and acts of disobedience; such obedience to You as will bring us to Your Paradise; such certainty as will make the calamities of this world easy for us. Let us enjoy our hearing, our sight and our strength as long as You keep us alive, and make it our last share. Make our revenge upon those who wronged us, and grant us victory over those who oppose us. Do not make our calamity in our religion. Do not make this world our greatest concern nor the limit of our knowledge. Do not give power over us to those who will not have mercy on us." [Narrated by Al-Tirmidhi who said it is hasan gharib]
Notes / الحواشي
1 The statement "our greatest concern" indicates that a small amount of concern for necessary worldly matters is permitted, even recommended, and sometimes obligatory. As mentioned in Al-Mirqat.
۱ قوله: أكبر همنا وفيه أن قليلا من الهم فيما لا بد منه في أمر المعاش، مرخص فيه، بل مستحب، بل واجب. قاله في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَقُولُ: «اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلَّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا، الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ، وَأَعُوذُ بِاللهِ مِنْ حَالِ أَهْلِ النَّارِ». رَوَاهُ التَّرْمِذِيُّ وَالْحَاكِمُ وَابْنُ مَاجَه.
وَقَالَ الْحَاكِمُ: صَحِيحٌ عَلَى شَرْطِ الْبُخَارِيِّ.
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) used to say: "O Allah, benefit me through what You have taught me, teach me what will benefit me, and increase me in knowledge. All praise is for Allah in all circumstances. I seek refuge in Allah from the state of the people of the Fire." [Narrated by Al-Tirmidhi, Al-Hakim and Ibn Majah. Al-Hakim said it is sahih according to Bukhari's conditions]
Notes / الحواشي
1 The statement: “Leaves a debt, its repayment is on me”: In Umdat Al-Qari, Ibn Battal said: This abrogates his not praying over someone who died with a debt. I say: This is because he did not pray over them before the conquests. When Allah granted the conquests, he prayed over them, so this act abrogated his earlier act, as Ibn Battal said. Bukhari indicated this with the chapter title.
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه)قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا نَزَلَ عَلَى رَسُولِ اللهِﷺ الْوَحْيُ يُسْمَعُ عِنْدَ وَجْهِهِ دَوِيٌّ كَدَوِيُّ النَّحْلِ، فَأُنْزِلَ عَلَيْهِ يَوْمًا فَمَكَثْنَا سَاعَةً، فَسُرِّيَ عَنْهُ، فَاسْتَقْبَلَ الْقِبْلَةَ وَرَفَعَ يَدَيْهِ، وَقَالَ: «اللَّهُمَّ زِدْنَا وَلَا تَنْقُصْنَا، وَأَكْرِمْنَا وَلَا تُهِنَّا، وَأَعْطِنَا وَلَا تَحْرِمْنَا، وَآثِرْنَا وَلَا تُؤْثِرْ عَلَيْنَا، وَارْضَ عَنَّا وَأَرْضِنَا»، ثُمَّ قَالَ: «لَقَدْ أُنْزِلَتْ عَلَيَّ عَشْرُ آيَاتٍ مَنْ أَقَامَهُنَّ دَخَلَ الْجَنَّةَ ثُمَّ قَرَأَ : قَدْ أَفْلَحَ الْمُؤْمِنُوْنَ (المؤمنون: ۱) حَتَّى خَتَمَ عَشَرَ آيَاتٍ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ.
Umar ibn al-Khattab (may Allah be pleased with him) reported: "When revelation descended upon the Messenger of Allah (ﷺ), a sound like the buzzing of bees could be heard near his face. One day revelation came and we waited for some time until it lifted from him. He faced the qiblah, raised his hands and said: 'O Allah, increase us and do not decrease us, honor us and do not humiliate us, give us and do not deprive us, prefer us and do not prefer others over us, be pleased with us and make us pleased.' Then he said: 'Ten verses have been revealed to me - whoever acts upon them will enter Paradise.' Then he recited: 'Successful indeed are the believers...' (23:1) until he completed ten verses." [Narrated by Ahmad and Al-Tirmidhi]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما)، قَالَ: كَانَ النَّبِيُّ للهِ يَدْعُوْ يَقُوْلُ: «رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَانْصُرْنِي وَلَا تَنْصُرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَاهْدِنِي وَيَسِّرُ الْهُدَاى لِي، وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ ، اللهُمَّ اجْعَلْنِي لَكَ شَاكِرًا لَكَ ذَاكِرًا لَكَ رَاهِبًا لَكَ مِطْوَاعًا لَكَ مُخْبِتًا إِلَيْكَ أَوَّاهَا مُنِيبًا، رَبِّ تَقَبَّلْ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَسَدِّدْ لِسَانِي، وَاهْدِ قَلْبِي، وَاسْلُلْ سَخِيمَةَ صَدْرِي رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَه.
Ibn Abbas (may Allah be pleased with them) reported that the Prophet (ﷺ) used to supplicate: "O Lord, help me and do not help others against me. Support me and do not support others against me. Plan for me and do not plan against me. Guide me and make guidance easy for me. Grant me victory over those who wrong me. O Allah, make me grateful to You, remembering You, fearing You, obedient to You, humble before You, penitent and returning to You. O Lord, accept my repentance, wash away my sins, answer my supplication, establish my proof, make my tongue truthful, guide my heart, and remove all malice from my breast." [Narrated by Al-Tirmidhi, Abu Dawud and Ibn Majah]
Notes / الحواشي
1 The statement: "And [due] to Allah from the people is a pilgrimage..." indicates that Hajj is obligatory, but not absolutely, rather, only for those who are capable. As mentioned in At-Tafsirat al-Aḥmadiyyah. In Al-Hidayah, it is stated: "It is an established obligation, proven by the Book, Allah’s words: 'And [due] to Allah from the people is a pilgrimage to the House...' (3:97)."
2 The statement: "A pilgrimage to the House..." In Al-Hidayah, it is said: "It is obligatory only once in a lifetime." This is because its cause (the House) is singular, as indicated by the possessive construction in the verse. The ruling is tied to its cause, and since the cause does not recur, the obligation does not repeat. The ḥadith in Muslim states: "O people! Allah has made Hajj obligatory upon you, so perform Hajj." A man asked: "Every year, O Messenger of Allah?" The Prophet (ﷺ) remained silent until the man repeated it three times, then said: "If I had said yes, it would have become obligatory, and you would not have been able to do it." (Ad-Durr al-Mukhtar and Radd al-Muḥtar, summarized).
3 The statement: "For whoever is able to find thereto a way..." This general verse does not include women who lack a husband or a maḥram (non-marriageable male guardian), as a woman cannot travel or ride except with someone who can assist her, and this is only permissible with a maḥram or husband. Thus, she is not considered capable in such a case. Even if she were physically capable, true capability requires security from exposing what is impermissible for non-maḥrams to see (such as her feet, lower legs, or wrists), which can only be ensured by a maḥram. (Fatḥ al-Qadir)
۱قوله : والله على الناس إلخ : فيفهم من هذه الآية أن الحج فرض لكن لا مطلقا، بل على من استطاع إليه سبيلا. قاله في التفسيرات الأحمدية». وقال في الهداية»: وهو فريضة محكمة ثبتت فرضيته بالكتاب، وهو قوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (آل عمران: ۹۷) الآية.
۲ قوله: حج البيت قال في الهداية» ولا يجب في العمر إلا مرَّةً واحدة انتهى. لأن سببه البيت وهو واحد، بدليل الإضافة في قوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (آل عمران: ۹۷ ، فإن الأصل إضافة الأحكام إلى أسبابها، كما تقرر في الأصول. ولا يتكرر الواجب إذا لم يتكرر سببه، والحديث مسلم يا أيها الناس! قد فرض عليكم الحج فحجوا، فقال رجل : أكل عام يا رسول الله، الحديث. الدر المختار و رد المحتار» ملتقط منهما.
۳ قوله : من استطاع إلخ : الآية العامة لا تتناول النساء حال عدم الزوج والمحرم معها؛ لأن المرأة لا تستطيع النزول والركوب إلا مع من يركبها وينزلها، ولا يحل ذلك إلا للمحرم والزوج، فلم تكن مستطيعة في هذه الحالة، فلا يتناولها النص. وهذا هو الغالب، فلا يعتبر ثبوت القدرة على ذلك في بعضهن، ولو قدرت فالقدرة عليه مع أمن انكشاف شيء مما لا يحل لأجنبي النظر إليه، كعقبها ورجلها وطرف ساقها وطرف معصمها لا يتحقق إلا بالمحرم؛ ليباشرها في هذه الحالة ويسترها. قاله في فتح القدير».