Du’a for when breaking the fast

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Invocations for breaking the fast may be the following:

Dhahaba al-thama’ wa abtalat al-‘urooq wa thabata al-ajr insha’Allah

The thirst is gone, the veins are moistened and the reward is confirmed, if Allah wills.

Reference: Abu Dawud 2/306 and others. See also Al- Albani, Sahihul-Jami’ As-Saghir 4/209.

Allaahumma ‘innee ‘as’aluka birahmatikal-latee wasi’at kulla shay’in ‘an taghfira lee

O Allah, I ask You by Your mercy, which encompasses all things, that You forgive me.

Reference: Ibn Majah 1/557 from a supplication of Abdullah bin ‘Amr. Al-Hafidh graded it as good in his checking of An-Nawawi’s Kitabul-‘Athkdr. See Sharhul- Athkar 4/342.


Greater reward awaits those who memorize the Quran and act upon it


At-Tirmidhi (2914) and Abu Dawood (1464) narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It will be said to the companion of the Qur’an: ‘Read, and ascend, and recite as you used to recite in the [previous] world, for your status will be according to the last verse that you recite.’”

Shaykh Muhammad Shams al-Haqq al-‘Azeemabaadi (may Allah have mercy on him) said [1]:

“It will be said”: i.e., when people are admitted to Paradise

“to the companion of the Qur’an” i.e., the one who consistently recites it and acts upon it, not the one who reads it and does not act upon it.

“Read and ascend” i.e., to the higher levels of Paradise or of closeness to Allah.””and recite” i.e., do not be hasty in your recitation in Paradise

“as you used to recite” that is, in your reading

“in the [previous] world”.

From this hadith, it may be understood that this greater reward will not be attained except by one who memorized the Qur’an and learned how to recite it properly and in a precise manner, as it should be done.

[1] ‘Awn al-Ma‘bood fi Sharh Sunan Abi Dawood (4/237).

What is to be said at the time of sleeping


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Al-Bara’ bin `Azib (May Allah be pleased with him) reported:

“Whenever Messenger of Allah (sallallaahu ’alayhi wa sallam) went to bed, he would lie down on his right side and recite:Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa ‘alja’tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja’a wa la manja illa ilaika. Amantu bikitabikalladhi anzalta, wa nabiyyikalladhi arsalta [Translation: O Allah! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of desire for You and out of fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent” (i.e., Muhammad (sallallaahu ’alayhi wa sallam)).]”  [Al-Bukhari].

In another report, the same narrator said:

Messenger of Allah (sallallaahu ’alayhi wa sallam) directed me thus: “Whenever you go to bed, perform Wudoo as you do for Salat then (before sleeping) recite: ‘O Allah! I have submitted myself to You, I have turned myself to You, committed my affairs to You and sought Your refuge for protection out of desire for You and fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet (sallallaahu ’alayhi wa sallam) You have sent.’ Messenger of Allah (sallallaahu ’alayhi wa sallam) added: “If anyone recites these words and dies during the night, he will die on the true Deen, and if he remains alive until the morning, he will obtain good. And make this supplication your last words (before sleeping).”  [Al-Bukhari and Muslim].


Before going to bed, a believer revives his commitment to Faith, Islam and Allah by reciting this prayer of Messenger of Allah (sallallaahu ’alayhi wa sallam). Through this practice, every night he is able to remember Allah and His Commandments amidst the activities of the day time.

[Riyad as-Saliheen, Etiquette of Sleeping, Lying, and Sitting, etc., Chapter 127, Hadiths 815-816]

When one is fearful or anxious, he should seek the help of Allah and frequently recite “Hasbunallahu wa ni’mal Wakil”

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Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “How can I feel at ease when the Angel of the Trumpet (Israfil) has put his lips to the Trumpet and is waiting for the order to blow it.” He (sallallaahu ’alayhi wa sallam) perceived as if this had shocked his Companions, so he (sallallaahu ’alayhi wa sallam) told them to seek comfort through reciting: `Hasbunallah wa ni`mal-Wakil [Allah (Alone) is Sufficient for us, and He is the Best Disposer of  affairs (for us)].”  [At-Tirmidhi].

1. This Hadith tells us about the fear of Allah and the fright of the Hereafter entertained by the Prophet (sallallaahu ’alayhi wa sallam) and his Companions. It has a lesson for us that how, in spite of being innocent and having the assurance of the forgiveness of Allah, they were always fearful of Allah and the horrors of the Day of Resurrection. As against them, we are immersed in sins, neglect and violate the Divine injunctions day and night but even then we have neither the fear of Allah nor the fright of the Day of Resurrection.

In the event of fear and anxiety one should seek the help of Allah and frequently recite the Verse of the Noble Qur’an “Hasbunallahu wa ni`mal Wakil” [Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).]  (3:173).

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 409]

Allah’s answer to a Du’a is good in all its forms even if it appears as though they were not answered

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The Prophet explained how the answer of a Du’a is good in all its forms even if it appears as though they were not answered. The Prophet said:

“On the day of judgement, Allah will call a believer until he stands before Him. ‘O My servant, I have commanded you to call upon Me and have promised to answer you. Did you truly call upon Me?’ He(the servant) will say, ‘Yes, my Lord.’

Allah will say, ‘Whenever you called upon Me  answered you. Did you not call upon Me on the day of such and such to relieve your calamity and I did?’  The servant will say, ‘Yes my Lord.’

Allah will say, ‘I gave it you in the worldly life,’ Allah will add, ‘Did you not call upon Me on the day of such and such to relieve your calamity but it seemed that I did not reply to you.’ The servant will say, ‘Yes my Lord.’

Allah will say, ‘I compensated such and such for you in Paradise.’ Allah will say, ‘Did you not call on Me to meet your need and I did.’ The servant will say, ‘Yes my Lord.’

Allah will add, “I gave it to you in worldly life.’ ‘Did you not call on Me on the day of such and such to meet your need but it seemed that I did not reply to you.’ The servant will say, ‘Yes my Lord.’

Allah will say, ‘I compensated such and such for you in Paradise.’”

The Messenger of Allah said, “Allah will never leave out any supplication of a believer unless He will expound this for him through the following; either He will give it to him in worldly life or delay it in the Hereafter. Thereupon, the believer will say, ‘I wish I was given nothing of my du’a in this world.”


Ref.: Du`as: The Weapon of the Muslim (pp. 10-11)

[throughbitsnpcs] nothing prevents predestination

The Prophet gave glad tidings to a man who was inspired with du’a so that he would be among those who would receive the Mercy of Allah. He (the Prophet) said:

“If the gates of du’a are opened by man, the gates of mercy will be opened before him. And the most beloved thing for which Allah loves to be asked is safety.” [Tirmidhi and Hakim]

The supplicant also received glad tidings from the Prophet that Allah would keep him safe and he would have the privilege of du’a being a weapon to fight the enemies and defend himself with:

“Du’a is a weapon of a believer, a pillar of religion, and a light of the
heavens and the Earth.” [Hakim]

The Prophet also gave glad tidings to the person who supplicates to Allah so that his supplication would be answered and that his approach towards Allah would be accepted.

Allah is Ever-Merciful and Ever-Generous to the extent that when man lifts his hands skyward (invoking Allah), He dislikes replying without rewarding him.

The Prophet explained also how the answer for du’a can be achieved. The answer, whether spontaneous or delayed, is good for the supplicant. Thus his du’a is ultimately beneficial for him. The Prophet said:

“If a Muslim invokes Allah I for other than sin or the severing of relations, Allah I in turn responds to his Du’a in one of three ways; either He accepts it (and grants what was asked for),or He delays its reward to the Hereafter, or He removes a calamity from him that equals his Du’a (in magnitude). The Companions said, “ We will then supplicate often.” The Prophet r replied, “Allah I will reward you greatly.” [Ahmad, Bazzar, Abu Ya’la and Hakim]

Du’a prevents calamities and lightens Allah’s will through Allah’s will. The Prophet said:

“Precaution can never prevent predestination. Du’a surely avails in regards to what has already taken place (in terms of seeking forgiveness) and what has not yet come to pass (in terms of asking for favors). A calamity may have descended from heaven when du’a meets it. Consequently, a confrontation between them will take place until the Day of Judgement.” [Bazzar, Tibarani and Hakim]

He also said, “Nothing prevents predestination except du’a, and nothing lengthens age except righteousness.” [Tirmidhi]

The Prophet guided us to the way of answering du’a, i.e., continuous request to Allah in every time. He said, “Whoever desires to have his du’a accepted by Allah in adversity, should make frequent du’a in prosperity.” [Tirmidhi and Hakim]

“Nothing is more beloved to Allah than du’a in prosperity.” [Tirmidhi, Ibn Majah, Ibn Hibban and Hakim]

These ahadith and others indicate that du’a is one of the most powerful means of preventing a calamity, du’a is an enemy to calamity. It confronts, prevents, or weakens the calamity as mentioned in the previous hadith which indicated that du’a has three stages with calamity:

1. Du’a may be stronger than calamity so it prevents its occurrence.
2. Du’a may be weaker than a calamity, then the latter would occur, but Du’a may weaken its effects.
3. A confrontation between both may take place until each one prevents the other.

However, Du’a may miss the answer for the following reasons:
i. It may be weak, e.g. it includes something that is abhorred by Allah such as aggression.
ii. The unconsciousness and inattentiveness of the heart at the time of du’a. In this case, it would be like an arrow which is shot from a soft bow. It would never reach the target. Hakim reported, in his Mustadrak, Abu Hurairah who said the Prophet said, “Invoke Allah with full conviction that He will accept your invocation and know that Allah never accepts the invocation of a heedless heart.”
iii. Consuming of Haram (Unlawful), committing sins, the indulgence in prohibited amusement and the hardened heart that shies from remembering Allah.

Therefore, du’a is a useful remedy for illness but the heedlessness of one’s heart turns it null and void.

Ref.: All about du’as and supplications.

If in doubt, perform salat al-istikhara

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Narrated Jabir bin ‘Abdullah: The Prophet ﷺ used to teach us the way of doing istikhara (istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Surats of the Quran. He said, “If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer):

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ

‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa as’alaka min fadlika al-‘azlm Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.’

(O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it).

The Prophet added that then the person should name (mention) his need.
Sahih Al-Bukhari – Book 21 Hadith 263

* When making the dua, the actual matter or decision should be mentioned instead of the words “hathal-amra” (“this matter”).

What needs to be noted is that the answer to one’s istikhara prayer does not come simply in the form of dreams and feelings but in how Allah facilitates and unfolds events for an individual after he or she genuinely strives to do what is best.
Take the most effective means, which includes consulting those whose knowledge and wisdom one has confidence in, and place your trust in Allah.

One needs to be patient in terms of receiving the answer to their prayers. Remember the words of our Prophet ﷺ, “The supplication of everyone is granted as long as he does not show haste and does not say that he made a supplication but it was not accepted.” [Abu Dawud, Tirmidhi, Ibn Majah]

The vastness of Allah’s forgiveness



On the authority of Anas (RadiyAllahu ‘anhu) who said: I heard the Messenger of Allah (ﷺ) say,

“Allah the Almighty has said: ‘O Son of Adam, as long as you invoke Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O Son of Adam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you. O Son of Adam, were you to come to Me with sins nearly as great as the Earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it [too].’” 

It was related by at-Tirmidhi, who said that it was a hasan hadeeth.

Brief Commentary

  • It was from the habits of the scholars that collected 40 hadith to collect only 40, but Imam Al-Nawawi increased it by two. The 41st to remind us to adhere to the 40 before, and this as a form of seeking forgiveness
  • We see from this hadith how easy Allah made seeking His forgiveness
  • The main themes of the hadith are:
    • The extent of Allah’s forgiveness
    • How to have hope in Allah and not despair of His mercy
  • The hadith started with “O son of Adam” to remind us that we are all sinners and that our father Adam sought forgiveness after his sin, so we should emulate him in that
  • Du’a is essential in seeking forgiveness as it is the essence of worship/servitude
  • Servitude of two pillars:
    • Recognition of our weakness/need for Allah
    • Recognition that only Allah can see to our need
  • Our du’aa is weak/lacking when:
    • We have little knowledge of Allah, so don’t feel that He can see into our needs hence,
    • We feel independent and don’t need any help, thus have arrogance which is the opposite of servitude
  • From the important factors that help us in having our du’aas accepted is the presence of the heart, and hope is what supports us in achieving that
  • The prophet (ﷺ) said, “Ask Allah with certainty of Him answering your du’aa, and know that Allah does not accept the du’aa from a heedless distracted heart.” [Reported by Tirmidhi]
  • The prophet (ﷺ) said, “It (du’aa) is accepted from you so long as you are not haste, saying I asked but I was not answered.” [Reported by Bukhari & Muslim]
  • It is from the mercy of Allah to give a delayed response, as that makes the servant turn closer to Allah
  • This hadith is also a form of having hope in Allah, so we end the study of the 40 ahadith by having hope in Allah
  • Ibn Rajab said about hope, “It is comfort in waiting for what is beloved to a person”
  • Ibn Al-Qayyim said, “Hope is important for the traveller to Allah, and if the worshipper leaves from it for a moment then he will be ruined, or nearly ruined. The Muslim revolves around a sin which he hopes to have forgiven, a defect which he hopes to rectify, a righteous action which he hopes is accepted, steadfastness which he hopes to gain and hold on to, and closeness to Allah which he hopes to reach. Therefore hope is from the strongest things that aid a person in travelling to his Lord and staying firm on the religion”
  • If a believer find himself not having hope in any of the matters above, then he will live a miserable life, and it is due to this that people suffer from depression and its like
  • When du’a is coupled with hope, then it is an open door for forgiveness and acceptance. If either of these is present, then du’a will not work and it will be like a wish
  • Ibn Al-Qayyim said, “A heart in its travel to Allah glorified may He be is like a bird, love is its head, and hope and fear are its wings”
  • We seek forgiveness:
    • To remove the worldly ill-effects of sins
    • To remove the ill-effects of sins in the hereafter
    • As a form of gratitude
    • For our shortcomings in worship
    • For our shortcomings in being grateful to Allah
  • The last part of the hadith explains the 3rd contributor to forgiveness, which is pure tawheed (monotheism)
  • Tawheed is not just an academic thing, but it is very spiritual, and that is the meaning here
  • Ibn Rajab said, “Whoever sets tawheed in his heart, it will remove everything other than Allah from his heart with regards to love, veneration, respect, reverence, fear, hope, and reliance. And then all of his sins will be burned, even if they were like the foam of the sea, and it may change them into good deeds”

Benefits and Action points:

  • Always finish off anything you do whether act of worship or not, with seeking forgiveness in Allah
  • Praise Allah for the vastness of His forgiveness that he promised us
  • When making du’aa, recognize your weakness in front of Allah and your need for Him, along with His ability to see to your needs
  • Always believe in Allah’s answering of your du’aa and never give up on that, no matter how long you have been making du’aa for
  • Have hope in Allah in everything you do/want
  • Realize that tawheed is not just an academic thing, and it is something that you must feel in your heart

(Imam Nawawi’s Forty Hadith, Hadith 42)