Supplications

Abu Huraira reported God’s messenger as saying, “Every prophet has a supplication which receives an answer, but whereas every prophet made his supplication in this world, I have kept mine till the day of resurrection to be used in intercession for my people, and if God will, it will reach those of my people who have died without associating anything with God.” Muslim transmitted it, and Bukhari has a shorter version.

He reported God’s messenger as. saying, “O God, I have entered into a covenant with Thee which Thou wilt not break. I am only a human being, so when I have injured, reviled, cursed or beaten a believer, make that for him a mercy, a purification and a means by which Thou wilt bring him near to Thee on the day of resurrection.” (Bukhari and Muslim.)

He reported God's messenger as saying, “When one of you makes supplication he must not say, ‘O God, forgive me if Thou wilt, show mercy to me if Thou wilt, provide for me if Thou wilt’, but must make his request definite, for He does what He wills and there is no one to impose compulsion on Him.” Bukhari transmitted it.

He reported God’s messenger as saying, “When one of you makes supplication he must not say, ‘O God, forgive me if Thou wilt, but must be definite and cherish a great desire, for nothing which God gives is burdensome to Him.” Muslim transmitted it.

He reported God’s messenger as saying, “A servant is granted an answer provided he does not ask for anything sinful or for breaking ties of relationship, and provided he does not demand an answer quickly.” On being asked what demanding an answer quickly meant, God’s messenger replied, “It is when he says he has prayed and prayed and does not think he will be answered, so he grows weary in such circumstances and gives up supplication.” Muslim transmitted it.

Abu Darda’ reported God’s messenger as saying, “A Muslim’s supplication for an absent brother receives an answer. An angel is stationed at his head, and as often as he makes supplication that his brother may be given what is good the angel who is put in charge of him says, ‘Amen, and may you receive the like’.” Muslim transmitted it.

Jabir reported God’s messenger as saying, “Do not invoke curses on yourselves, or on your children, or on your possessions lest you happen to do it at a time when God is asked for something and grants your requests.” Muslim transmitted it.

An-Nu‘man b. Bashir reported God’s messenger as saying, “Supplication is worship.” He then recited, “And your Lord said, If you call on me I will aswer you.”* *Qur’an, xl, 60. Ahmad, Tirmidhi, Abu Dawud, Nasa'i and Ibn Majah transmitted it.

Anas reported God’s messsenger as saying, “Supplication is the pith of worship.” Tirmidhi transmitted it.

Abu Huraira reported God’s messenger as saying, “Nothing is more honourable in God’s sight than supplication.” Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan gharib tradition.

Salman al-Farisi reported God’s messenger as saying, “Nothing but supplication averts the decree, and nothing but righteousness increases life.” Tirmidhi transmitted it.

Ibn ‘Umar reported God’s messenger as saying, "Supplication is beneficial regarding things which have happened and things which have not happened, so devote yourselves to supplication, servants of God." Tirmidhi transmitted it, and Ahmad transmitted it from Mu'adh b. Jabal. Tirmidhi said this is a gharib tradition.

Jabir reported God’s messenger as saying, “No one offers a supplication without God bringing him what he asks or keeping away from him a like amount of evil, provided he does not ask for something sinful or for breaking ties of relationship.” Tirmidhi transmitted it.

Ibn Mas'ud reported God’s messenger as saying, “Ask God for some of His bounty, for God likes to be asked, and the most excellent worship is expectation of relief.” Tirmidhi transmitted it, saying this is a gharib tradition.

Abu Huraira reported God’s messenger as saying, “God will be angry with those who do not make requests from Him.” Tirmidhi transmitted it.

Ibn ‘Umar reported God's messenger as saying, “If the gate of supplication is opened for any of you, the gates of mercy will be opened for him, and God is not asked for anything He likes so much as to be asked for security.” Tirmidhi transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone finds pleasure in receiving an answer from God in times of difficulty, he should make many supplications when times are easy.” Tirmidhi transmitted it, saying this is a gharib tradition.

He reported God’s messenger as saying, “Supplicate God when you are assured of being answered, and know that God does not answer a supplication which comes from a careless and inattentive heart.” Tirmidhi transmitted it, saying this is a gharib tradition.

Malik b. Yasar reported God’s messenger as saying, “When you make requests of God, do so with the palms of your hands and not the backs upward.” In the version of Ibn ‘Abbas he said, “When you make requests of God, do so with the palms of your hands and not the backs upward, and when you are finished wipe your faces with them.” Abu Dawud transmitted it.

Salman reported God’s messenger as saying, “Your Lord is munificent and generous, and is ashamed to turn away empty the hands of a servant when he raises them to Him .” Tirmidhi, Abu Dawud and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

‘Umar said that when God’s messenger raised his hands in supplication he did not lower them till he wiped his face with them. Tirmidhi transmitted it.

‘A’isha said that God’s messenger liked comprehensive supplications and abandoned other kinds. Abu Dawud transmitted it.

‘Abdallah b. ‘Amr reported God’s messenger as saying, “The supplication which gets the quickest answer is that made by one distant friend for another.” Tirmidhi and Abu Dawud transmitted it.

‘Umar b. al-Khattab said: I asked the Prophet’s permission to perform an ‘umra and he gave me permission, saying, “Include me in your supplication, little brother, and do not forget me.” Then he said a word to me for which I would not be willing to take the world in exchange. Abu Dawud and Tirmidhi transmitted it, Tirmidhi’s version ending with “do not forget me.”

Abu Huraira reported God’s messenger as saying, “There are three whose supplication is not rejected: one who has just ended a fast, a just imam, and one who has been wronged whose supplication is raised by God above the clouds and for which the gates of heaven are opened. The Lord says, ‘I swear by my might that I will certainly help you, though it be after some time’.” Tirmidhi transmitted it.

He reported God’s messenger as saying, “Three supplications are answered, there being no doubt about them: that of a parent, that of a traveller, and that of one who has been wronged.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

Anas reported God's messenger as saying, “Let one of you ask his Lord for all that he needs, even for the thong of his sandal when it is cut.” He added in a version from Thabit al-Bunani in mursal form, “even asking Him for salt, and even asking Him for his thong when it is cut.” Tirmidhi transmitted it.

Anas said that God’s messenger used to raise his hands in supplication so that the whiteness under his armpits was visible.

Sahl b. Sa‘d told of the Prophet (ﷺ) being accustomed to place his two fingers opposite his shoulders and make supplication.

As-Sa’ib b. Yazid, on his father’s authority, said that when the Prophet (ﷺ) made supplication and raised his hands, he wiped his face with them. Baihaqi transmitted the three traditions in [Kitab] ad-Da'awat al-kabir.

‘Ikrima quoted Ibn ‘Abbas as saying, “When asking for something you should raise your hands opposite your shoulders or thereabout, when asking for forgiveness you should point with one finger, and when making earnest supplication you should stretch out both your hands.” In a version he said, “Earnest supplication should be made thus,” raising his hands and putting their backs next his face. Abu Dawud transmitted it.

Ibn ‘Umar used to say, “Your raising of your hands is an innovation. God’s messenger did no more than this,” meaning that he raised them to his breast. Ahmad transmitted it.

Ubayy b. Ka‘b said that when God’s messenger mentioned anyone for whom he made supplication, he began with himself. Tirmidhi transmitted it, saying this is a hasan gharib sahih tradition.

Abu Sa'id al-Khudri reported the Prophet (ﷺ) as saying, “Any Muslim who makes a supplication containing nothing which is sinful or which involves breaking ties of relationship will be given for it by God one of three things: He will give him as peedy answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.” Those who heard it said they would then make many supplications and he replied that God was more ready to answer than they were to ask. Ahmad transmitted it.

Ibn ‘Abbas quoted the Prophet (ﷺ) as saying, “Five supplications receive an answer: that of one who is wronged till help comes, that of a pilgrim till he comes home, that of one engaged in jihad till he stops, that of a sick person till he recovers, and that of someone for an absent brother. Then he added, “The one of those which gets the quickest answer is that for an absent brother.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

Abu Huraira and Abu Said reported God’s messenger as saying, “People will not sit remembering God without the angels surrounding them, mercy covering them, peace(1) descending on them, and God mentioning them among those who are with Him.” 1. Here I have translated as-sakina as "peace” , but cf. p.448, n. 2. Muslim transmitted it.

Abu Huraira said that when God’s messenger was travelling on the way to Mecca and came to a mountain called Jumdan he said, “Go on, this is Jumdan; the mufarriduna have gone ahead.” On being asked what the mufarriduna meant he replied, “Those men and women who make frequent remembrance of God.” Muslim transmitted it.

Abu Musa reported God’s messenger as saying, “He who remembers his Lord and he who does not are like the living and the dead.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as stating that God says, “I am present when my servant thinks of me, and I am with him when he remembers me. If he remembers me inwardly I shall remember him inwardly, and if he remembers me among people I shall remember him among people who are better than they.” (Bukhari and Muslim.)

Abu Dharr reported God’s messenger as stating that God says, “He who does a good deed will have ten times that amount of blessing, and I shall give more; but he who does an evil deed will have an equivalent reward of evil, or I shall grant forgiveness. If anyone draws the length of a span near me I shall draw the length of a cubit near him, and if anyone draws the length of a cubit near me I shall draw the length of a fathom near him. If anyone comes to me walking I shall come to him at a run, and if anyone meets me with sins tantamount to the size of the earth, but has not associated anything with me, I shall meet him with a similar amount of forgiveness.” Muslim transmitted it.

Abu Huraira reported God’s messenger as stating that God has said, “If anyone is hostile to a friend of mine, I have declared war against him. No one draws near to me with anything dearer to me than what I have made obligatory for him. If my servant keeps drawing near to me with supererogatory acts I shall love him, and when I love him I shall be his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his foot with which he walks. If he asks from me I shall certainly give him and if he seeks refuge in me I shall certainly give him refuge. I have not hesitated about anything I do as I hesitate about taking the soul of a believer who dislikes death, for I dislike grieving him, but he cannot escape it.” Bukhari transmitted it.

He reported God’s messenger as saying, “God has angels who go about on the roads seeking those who remember God, and when they find people doing so they call to one another, ‘Come to what you are looking for’, and surround them with their wings up to the lowest heaven.” He said that their Lord then asks them, although He is best informed about them, “What are my servants saying?” They reply, “They are extolling, magnifying, praising and glorifying Thee.” He asks whether they have seen Him, and when they reply, “No indeed, they have not seen Thee,” He asks how they would act if they had seen Him, to which they reply, “If they had seen Thee they would have engaged more earnestly in worshipping and glorifying Thee, and would have extolled Thee much more.” He then says, “What are they asking for?” and they reply, “They are asking Thee for paradise.” He asks whether they have seen it, and when they reply, “No indeed, my Lord, they have not seen it,” He asks how they would act if they had seen it to which they reply, “If they had seen it they would have been more intensely eager for it, would have asked more earnestly for it, and would have had a greater desire for it.” He asks what they are seeking refuge from, to which they reply that it is from hell. He asks whether they have seen it, and when they reply, “No indeed, my Lord, they have not seen it,” He asks how they would act if they had seen it, to which they reply, “If they had seen it they would have been more earnest in flying from it and fearing it.” He then says, “I call you to witness that I have forgiven them.” One of the angels says, “Among them is so and so who does not belong to their number, but has come only for something he wants,” and He replies, “They are people who are seated together, and he who sits with them will not be miserable.” Bukhari transmitted it. In Muslim's version he said that God has angels who travel round to a great extent looking for meetings where remembrance is being made of God, and when they find a meeting where this is being done they sit with them and surround one another, with their wings so as to fill the space between them and the lowest heaven. When the people separate they ascend up to heaven, and God who knows best asks them where they have come from. They reply, “We have come from Thy servants on the earth who are extolling and magnifying Thee, declaring Thy unity, praising Thee and making request of Thee.” He says, “For what are they asking me?” and they reply, “They are asking Thee for Thy paradise.” He asks whether they have seen His paradise, and when they reply, “No my Lord.” He asks how they would act if they had seen His paradise. They say, “They are also seeking Thy protection.” He asks, “From what are they seeking my protection?” and they reply, “From Thy fire.” He asks whether they have seen His fire, and when they reply that they have not, He asks how they would act if they had seen His fire. They say, “They are also asking Thy forgiveness,” to which He replies, “I have forgiven them, given them what they have asked for, and protected them from what they sought protection.” They say, “My Lord, so and so, a sinner, is among them, who just happening to pass by sat down with them.” He replies, “Him also I have forgiven. They are the people by reason of whom their associate will not be miserable.”

Hanzala b. ar-Rabi al-Usaidi said: Abu Bakr met me and asked, “How are you, Hanzala?” I replied, “Hanzala has become a hypocrite."He said, “Praise be to God! What are you saying?” I replied, “We are with God’s messenger and he reminds us of hell and paradise making us almost seem to see them, then when we go out and leave God’s messenger we have dealings with our wives, our children and our properties and forget much.” On hearing this Abu Bakr said, “I swear by God that I have the same kind of experience.” He and I then went to visit God’s messenger, and I said, “Hanzala has become a hypocrite, messenger of God.” He asked what I meant by that and I replied, “Messenger of God, we are with you when you are reminding us of hell and paradise and making us almost seem to see them, then when we go out and leave you we have dealings with our wives, our children and our properties and forget much.” God's messenger replied, “By Him in whose hand my soul is, if you were to continue in what you have been engaged in with me and in remembering God, the angles would shake hands with you when you lie down and when you walk about; 1. but, Hanzala, there is a time for everything.” He said this three times. 1. i.e. when you are at leisure and when you are engaged in business Muslim transmitted it.

Abud Darda’ reported God's messenger as saying, “Would you like me to tell you the best and purest of your deeds in the estimation of your King, those which raise your degrees highest, those which are better for you than spending gold and silver, and are better for you than that you should meet your enemy and cut off one another's head?” On receiving a reply in the affirmative he said, “It is remembering God.” Malik, Ahmad, Tirmidhi and Ibn Majah transmitted it, but Malik traced it no farther back than Abud Darda’.

‘Abdallah b. Busr told of a desert Arab coming to the Prophet (ﷺ) and asking who was best among men, to which he replied, “Happy is he whose life is long and whose deeds are good.” He asked God’s messenger what deed was most excellent, and he replied, “That you should leave the world with the mention of God fresh on your tongue.” Ahmad and Tirmidhi transmitted it.

Anas reported God’s messenger as saying, “When you come upon the pastures of paradise feed on them.” On being asked what the pastures of paradise were he replied that they were circles where God is remembered. Tirmidhi transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone sits in a place where he does not remember God, deprivation will descend on him from God; and if anyone lies down in a place where he does not remember God, vengeance will descend on him from God.” Abu Dawud transmitted it.

He reported God's messenger as saying, "People who arise from an assembly in which they did not remember God will be just as if they had got up from an ass's corpse, and it will be a cause of grief to them." Ahmad and Abu Dawud transmitted it.

He reported God's messenger as saying, "If people sit in an assembly in which they do not remember God or invoke a blessing on their Prophet, vengeance will descend upon them. If God will He will punish them, but if He wills He will forgive them.” Tirmidhi transmitted it.

Umm Habiba reported God's messenger as saying, "Everything a son of Adam says counts against him and not in his favour, except recommending what is good, prohibiting what is objectionable, or making mention of God." Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a gharib tradition.

Ibn ‘Umar reported God’s messenger as saying, "Do not speak much without mentioning God, for much talk without mention of God produces hardness of heart, and the one who is farthest from God is he who has a hard heart." Tirmidhi transmitted it.

Thauban said that when "And those who hoard gold and silver" 1. came down they were with the Prophet (ﷺ) on one of his journeys. One of his companions said, "It has come down about gold and silver. Would that we knew what property is best so that we might get it!" He replied, "The best property is a tongue which makes mention of God, a grateful heart, and a believing wife who helps a man with his faith." 1. Qur’an, ix, 34. Ahmad, Tirmidhi and Ibn Majah transmitted it.

Abu Sa'id said that Mu'awiya went out to a circle in the mosque and asked them what had made them sit together. When they replied that they had sat down to remember God, he said, "I adjure you by God, has nothing else made you sit together?" On their reply that there was certainly no other cause he said, "I did not adjure you because I suspected you. No one in my position with relation to God’s messenger has fewer traditions from him than I have; but God’s messenger went out to a circle of his companions and asked them what had made them sit there, and when they replied that they had sat together to remember God and praise Him for guiding them to Islam and bestowing favour on them he said, ‘I adjure you by God, has nothing else made you sit together?’ On their replying that there was certainly no other cause he said, ‘I did not adjure you because’ I suspected you, but Gabriel came to me and told me God is speaking proudly of you to the angels’." Muslim transmitted it.

‘Abdallah b. Busr told of a man saying, “Messenger of God, the ordinances of Islam are too many for me, so tell me something to which I may cling.” He replied, “Your tongue will continue to be supple by making mention of God.” Tirmidhi and Ibn Majah transmitted it. Tirmidhi saying this is a hasan gharib tradition.

Abu Sa'id said God’s messenger was asked who would be most excellent and most exalted in degree in God’s estimation on the day of resurrection, and replied, “The men and women who make frequent mention of God.” He was asked if they would be superior even to the man who had fought in God’s path, and replied, “Even though he plied his sword among infidels and polytheists till it was broken and smeared with blood, the one who made mention of God would have a more excellent degree than he.” Ahmad and Tirmidhi transmitted it, the latter saying this is a gharib tradition.

Ibn ‘Abbas reported God’s messenger as saying, “The devil is couching at the heart of the son of Adam. When he mentions God he withdraws, but when he is neglectful he makes evil suggestions.” Bukhari mentioned it in a note.

Malik said he heard God’s messenger used to say, “The one who makes mention of God among those who are negligent is like one who goes on fighting after others have fled; the one who makes mention of God among those who are negligent is like a green branch upon a withered tree; (A version has, “Like a green tree amidst the trees”); the one who makes mention of God among those who are negligent is like a lamp in a dark house; the one who makes mention of God among those who are negligent will be shown by God during his lifetime his resting-place in paradise; and the one who makes mention of God among those who are negligent will be forgiven as many sins as the number of those who have the faculty of speech (fasih) and those who are destitute of it (a'jam)” Fasih refers to human beings and a'jam to animals. Razin transmitted it.

Mu'adh b. Jabal said, “A man does nothing more calculated to rescue him from God’s punishment than making mention of God.” Malik, Tirmidhi and Ibn Majah transmitted it.

Abu Huraira reported God's messenger as stating that God says, "I am with my servant when he remembers me and his lips move making mention of me." Bukhari transmitted it.

‘Abdallah b. ‘Umar told that the Prophet (ﷺ) used to say, “Everything has a polish, and the polish for hearts is rememberance of God. Nothing is more calculated to resuce from God’s punishment than remembrance of God.” He was asked whether this did not apply also to jihad in God’s path, and said, “Not even if one should ply his sword till it is broken.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

Abu Huraira reported God’s messenger as saying, “God had ninety-nine names, one short of a hundered. He who retains them in his memory* will enter paradise.” A version has, “And He is One. He loves what is single.” *The Arabic is ahsaha, a word which has different meanings. Besides the meaning above can mean to number, to reach the last number, to understand, to attain comprehensive knowledge. (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, “God Most High has ninety-nine names. He who retains them in his memory will enter paradise. He is God than whom there is no god, the Compassionate, the Merciful, the King, the Holy, the Source of Peace, the Preserver of security, the Protector, the Mighty, the Overpowering, the Great in Majesty, the Creator, the Maker, the Fashioner, the Forgiver, the Dominant, the Bestower, the Provider, the Decider, the Knower, the Withholder, the Plentiful Giver, the Abaser, the Exalter, the Honourer, the Humiliator, the Hearer, the Seer, the Judge, the Just, the Gracious, the Informed, the Clement, the Incomparably Great, the Forgiving, the Rewarder, the Most High, the Most Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watcher, the Answerer, the Liberal, the Wise, the Loving, the Glorious, the Raiser, the Witness, the Real, the Trustee, the Strong, the Firm, the Patron, the Praiseworthy, the All-Knowing, the Originator, the Restorer to life, the Giver of life, the Giver of death, the Living, the Eternal, the Self-sufficient, the Grand, the One, the Single, He to whom men repair, the Powerful, the Prevailing, the Advancer, the Delayer, the First, the Last, the Outward, the Inward, the Governor, the Sublime, the Amply Beneficent, the Accepter of Repentance, the Avenger, the Pardoner, the Kindly, the Ruler of the Kingdom, the Lord of Majesty and Splendour, the Equitable, the Gatherer, the Independent, the Enricher, the Depriver, the Harmer, the Benefiter, the Light, the Guide, the First Cause*, the Enduring, the Inheritor, the Director, the Patient.” *Or, 'the Incomparable' (al-badi'). Tirmidhi and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it, Tirmidhi saying this a gharib tradition.

Buraida told that God’s messenger heard a man saying, “O God I ask Thee by virtue of Thy being God than whom there is no god, the One, He to whom men repair, who has not begotten and has not been begotten, and to whom no one is equal,” and said, “He has supplicated God using His greatest name, when asked by which He gives and when supplicated by which He answers.” Tirmidhi and Abu Dawud transmitted it.

Anas said that when he was sitting with the Prophet (ﷺ) in the mosque a man who was praying said, “O God, I ask Thee by virtue of the fact that praise is due to Thee than whom there is no god, who showest favour and beneficence, the Originator of the heavens and the earth, O Lord of Majesty and Splendour, O Living One; O Eternal One, I ask of Thee.” The Prophet (ﷺ) then said, “He has supplicated God using His greatest name, when supplicated by which He answers and when asked by which He gives.” Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Asma’ daughter of Yazid reported the Prophet (ﷺ) as saying, “God’s greatest name is in these two verses, ‘And your God is one God; there is no god but He, the Compassionate, the Merciful’ [Qur'an, ii, 163.], and the beginning of Al 'Imran, ‘A.L.M. God, there is no god but He, the Living, the Eternal’ [Qur'an, iii. 1.]” Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Sa'd reported God’s messenger as saying that no Muslim will supplicate God for anything and fail to receive an answer when he uses Dhun Nun’s supplication when he was in the belly of the fish: “There is no god but Thee to whom be the glory. I was indeed a wrongdoer.” [Qur'an, xxi, 87] Ahmad and Tirmidhi transmitted it.

Buraida said that once when he entered the mosque with God’s messenger at the time of the evening prayer a man was reciting with a loud voice, so he asked God’s messenger whether he thought the man was hypocritical, but he replied’ “No, he is a penitent believer.” He said that Abu Musa al-Ash‘ari was * reciting in a loud voice, and God’s messenger began to listen to his recitation. Afterwards Abu Musa sat down and engaged in supplication saying, “O God, I call Thee to witness that Thou art God than whom there is no god, One, to whom men repair, who hast not begotten and hast not been begotten, and to whom no one is equal.” God’s messenger then said, “He has asked God using His name when asked by which He gives, and when supplicated by which He answers.” Buraida asked God’s messenger whether he should tell him what he had heard him say, and when he agreed he told him what God’s messenger had said, and Abu Musa said to him, “Today you are a true brother to me, having told me the words of God’s messenger.” *This word is not in the text, but Mirqat explains that it must be understood as Abu Musa as not the man referred to above. Razin transmitted it.

Samura b. Jundub reported God's messenger as saying, "The most excellent words are four: Glory be to God; Praise be to God; there is no god but God; and God is most great." A version has, "The words dearest to God are four: Glory be to God; Praise be to God; there is no god but God; and God is most great. It does not matter which you say first." Muslim transmitted it.

Abu Huraira reported God’s messenger as saying, "To say: Glory be to God; Praise be to God; there is no god but God; and God is most great, is dearer to me than everything on which the sun rises." Muslim transmitted it.

He reported God’s messenger as saying that if anyone says a hundred times in a day, "Glory be to God, and I begin with praise to Him", his sins will be removed from him though they are like the foam of the sea. (Bukhari and Muslim.)

He reported God’s messenger as saying that if anyone says a hundred times morning and evening, "Glory be to God, and I begin with praise of Him", only one who said what he said, or more than it, will bring anything more excellent than he on the day of resurrection. (Bukhari and Muslim.)

He reported God’s messenger as saying, "Two expressions which are light on the tongue but heavy in the scale are dear to the Compassionate One: Glory be to God, and I begin with praise of Him; and Glory be to God the Incomparably Great." (Bukhari and Muslim.)

Sa'd b. Abu Waqqas said: Once when we were with God’s messenger he asked whether any of us was incapable of acquiring a thousand blessings daily, and when one of those who were sitting with him asked how any of them could acquire a thousand blessings he replied, “If he says ‘Glory be to God' a hundred times, a thousand blessings will be recorded for him or a thousand sins will be removed from him.” Muslim transmitted it. In his book, in all the versions on the authority of Musa al-Juhani, “or . . . will be removed” is given, but Abu Bakr al-Burqani said that Shu'ba, Abu ‘Awana and Yahya b. Sa'id al-Qattan quoted Musa’s authority, saying “ and . . . will be removed.” Thus it is stated in al-Humaidi’s book.

Abu Dharr said that God’s messenger was asked what words were most excellent and replied, “What God has chosen for His angles: Glory be to God and I begin with praise of Him.” Muslim transmitted it.

Juwairiya said that the Prophet (ﷺ) went out from her one morning at the time when he prayed the morning prayer while she was in her place of worship. He returned in the forenoon and found her sitting. He asked her if she was still in the same position as that in which he had left her, and when she replied that that was so, he said, "Since leaving you I have three times said four phrases which, if weighed against all you have said today, would prove to be heavier: Glory be to God, and I begin with praise of Him to the number of His creatures, in accordance with His good pleasure, to the weight of His throne and the extent of His words." Muslim transmitted it.

Abu Huraira reported God’s messenger as saying that if anyone says a hundred times in a day, “There is no god but God alone who has no partner, to whom dominion belongs, to whom praise is due, who is omnipotent”, he will have a reward equivalent to that for emancipating ten slaves, a hundred blessings recorded for him, a hundred evil deeds obliterated from him; it will be a protection for him from the devil all that day till evening, and no one will bring anything more excellent than he brings, except a man who has done more than he has. (Bukhari and Muslim.)

Abu Musa al-Ash‘ari said: Once when we accompanied God’s messenger on a journey and the people began to say aloud, “God is most great”, he said, “Restrain yourselves, people; you are not supplicating one who is deaf or absent, but are supplicating One who hears, sees and is with you. He whom you are supplicating is nearer to each of you than the neck of his riding-beast.” Abu Musa said: I was behind him saying within myself, “There is no might and no power except in God,” and he said, “‘Abdallah b. Qais,* would you like me to guide you to one of the treasures of paradise?” On my replying that I certainly would, he said that it was, “There is no might and no power except in God.” *This is Abu Musa’s name and his father's name. He is most commonly known by his kunya. and nisba as given at the beginning of the tradition. (Bukhari and Muslim.)

Jabir reported God’s messenger as saying that if anyone says “Glory be to God the Incomparably Great, and I begin with praise of Him,” a palm tree will be planted for him in paradise. Tirmidhi transmitted it.

Az-Zubair reported God’s messenger as saying that no morning comes to mankind without a crier calling, “Glorify the Kind, the Holy.” Tirmidhi transmitted it.

Jabir reported God’s messenger as saying that the most excellent way to make mention of God is to say, “There is no god but God” and that the most excellent supplication is “Praise be to God.” Tirmidhi and Ibn Majah transmitted it.

‘Abdallah b. ‘Amr reported God's messenger as saying that “Praise be to God” is the beginning of thanksgiving, for the man who does not praise God has not thanked Him.

Ibn ‘Abbas reported God’s messenger as saying, “The first to be summoned to paradise on the day of resurrection will be those who praise God in prosperity and adversity.” Baihaqi transmitted the two traditions in Shu'ab al-iman.

Abu Sa'id al-Khudri reported God’s messenger as saying that Moses asked his Lord to teach him something with which to make mention of Him or to supplicate Him, and was told to say, “There is no god but God.” He replied to his Lord that all His servants said this, but he wanted something particularly for himself, and He said, “Moses, were the seven heavens and their inhabitants apart from me and the seven earths put in one side of a balance and ‘There is no god but God’ in the other, ‘There is no god but God’ would outweigh them.” It is transmitted in Shar as-sunna.

Abu Sa'id and Abu Huraira reported God’s messenger as saying that if anyone says “There is no god but God and God is most great”, his Lord will declare that he has spoken the truth, saying, “There is no god but me, and I am most great.” When he says, “There is no god but God alone who has no partner,” God says, “There is no god but me alone who has no partner.” When he says, “There is no god but God to whom belongs the dominion and to whom praise is due,” He says, “There is no god but me to whom belongs the dominion and to whom praise is due.” When he says, “There is no god but God, and there is no might and no power except in God,” He says, “There is no god but me, and there is no might and no power except in me.” He used to say that if anyone said these words in his last illness, hell would not devour him. Tirmidhi and Ibn Majah transmitted it.

Sa‘d b. Abu Waqqas said that along with the Prophet (ﷺ) he once visited a woman in front of whom were some date-stones or pebbles which she was using as a rosary to glorify God. The Prophet (ﷺ) suggested that he would tell her something which would be easier (or more excellent)* for her than that, and told her it consisted of saying, “Glory be to God as many times as the number of what He has created in the heaven; Glory be to God as many times as the number of what He has created in the earth; Glory be to God as many times as the number of what is between them; Glory be to God as many times as the number of what He is creating; God is most great (a similar number of times); Praise be to God (a similar number of times); There is no god but God (a similar number of times); There is no might and no power except in God (a similar number of times).” *The transmitter was not sure whether "easier" or "more excellent" was used. Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a gharib tradition.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather reported God's messenger as saying, “If anyone glorifies God a hundred times in the morning and a hundred times in the evening, he will be like one who makes the Pilgrimage a hundred times; if anyone praises God a hundred times in the morning and a hundred times in the evening, he will be like one who provides a hundred horses, as mounts in God’s path; if anyone declares that God is the only God a hundred times in the morning and a hundred times in the evening, he will be like one who frees a hundred of the descendants of Ishmael who are slaves; if anyone declares God’s greatness a hundred times in the morning and a hundred times in the evening, no one will bring more than he does that day, except one who says the same as he did or more.” Tirmidhi transmitted it, saying this is a hasan gharib tradition.

‘Abdallah b. ‘Amr reported God’s messenger as saying that “Glory be to God” fills half the scale, “Praise be to God” fills it, and “There is no god but God” has no veil between it and God till it reaches Him. Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is not strong.

Abu Huraira reported God’s messenger as saying that no one will ever say sincerely, “There is no god but God” without the gates of heaven being opened for it so that it may come to the Throne, as long as he avoids major sins. Tirmidhi transmitted it, saying this is a gharib tradition.

Ibn Mas'ud reported God's messenger as saying he met Abraham on the night he was taken up to heaven, and he said, “Convey my greeting to your people, Muhammad, and tell them that paradise has good soil and sweet water, that it consists of level, treeless plains, and that its plants are ‘Glory be to God’; ‘Praise be to God’; ‘There is no god but God’; and ‘God is most great’.” Tirmidhi transmitted it, saying this is a hasan tradition whose isnad is gharib.

Busaira, who was one of the women emigrants, told of God’s messenger saying to them, “Apply yourselves to glorifying God, saying there is no god but He, and declaring His holiness; and count them on your fingers, for they [i.e. the fingers] will be questioned and asked to speak; and do not be negligent and so be deprived of mercy.” Tirmidhi and Abu Dawud transmitted it.

Sa‘d b. Abu Waqqas said that a nomadic Arab come to God's messenger and asked him to teach him some words to say. He told him to say, “There is no god but God alone who has no partner; God is very great; Abundant praise is due to God; Glory be to God, the Lord of the universe; There is no might and no power except in God, the Mighty, the Wise.” On his remarking that these were for his Lord but he wanted to know what he should say for himself, he told him to say, “O God, forgive me, show mercy to me, guide me, provide for me, and grant me security.” The transmitter was doubtful about “grant me security.” Muslim transmitted it.

Anas said that, on coming upon a tree whose leaves were withered, God's messenger struck it with his staff, and the leaves were scattered. He then said that “Praise be to God; Glory be to God; There is no god but God; and God is most great” cause a man's sins to fall away just as the leaves of that tree were falling. Tirmidhi transmitted it, saying this is a gharib tradition.

Makhul quoted Abu Huraira as saying that God's messenger told him to say frequently “There is no might and no power except in God”, for it is part of the treasure of paradise. Makhul said that if anyone says, “There is no might and no power except in God” and “There is no refuge from God except by repairing to Him”, God will remove from him seventy categories of distress, the least of them being poverty. Tirmidhi transmitted it, saying this is a tradition whose isnad is not fully connected, and Makhul did not hear anything from Abu Huraira.

Abu Huraira reported God’s messenger as saying that “There is no might and no power except in God” is a remedy for ninety-nine diseases, the lightest of which is anxiety.

He said that God’s messenger offered to guide him to a word from under the Throne which was part of the treasure of paradise, it being “There is no might and no power except in God.” He added that God most high says, "My servant has resigned and submitted himself to me." Baihaqi transmitted the two traditions in [Kitab] ad-Da’awat al-kabir.

Ibn ‘Umar said: "Glory be to God" is the prayer of the creatures; "Praise be to God" is the word of thanksgiving; "There is no god but God" is the sentence which declares belief in God’s unity; and "God is most great" fills the space between heaven and earth. When a servant says, "There is no might and no power except in God", God says, "He has resigned and submitted himself to me." Razin transmitted it.

Abu Huraira reported God’s messenger as saying, “I swear by God that I ask God’s pardon and turn to him in repentance more than seventy times a day.” Bukhari transmitted it.

Al-Agharr al-Muzani reported God’s messenger as saying, “My heart is invaded by unmindfulness, and I ask God’s pardon a hundred times in the day.” Muslim transmitted it.

He reported God’s messenger as saying, “Turn, you people, in repentance to God, for I turn in repentance to Him a hundred times a day.” Muslim transmitted it.

Abu Dharr quoted God’s messenger as saying among the things he transmitted from God who is blessed and exalted that He has said, “My servants, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another. My servants, you are all straying except those whom I guide, but if you ask for my guidance I will guide you. My servants, you are all hungry except those whom I feed, but if you ask me for food I will feed you. My servants, you are all naked except those whom I have clothed, but if you ask me for clothing I will clothe you. My servants, you are all sinning night and day, but I forgive all sins, so if you ask me forgiveness I will forgive you. My servants, you will not be able to injure me and succeed in such a purpose, neither will you be able to benefit me and succeed in such a purpose. My servants, even if the first and last of you, men and jinn, were as pious as the one with the most pious heart among you, that would not cause any increase in my dominion. My servants, if the first and last of you, men and jinn, were as wicked as the man with the most wicked heart among you, that would not cause any diminution in my dominion. My servants, if the first and last of you, men and jinn, were to stand in one plain and make request of me and I were to give every man what he asked, that would make no more diminution of what I possess than a needle would when put into the sea. My servants, they are only your deeds which I put to your account and then pay you in full for them; so let him who experiences good praise God, and let him whose experience is different blame no one but himself.” Muslim transmitted it.