Al-Wird Al-Latif of Imam Abdullah Ibn Alawi Al-Haddad

Translation and Transliteration

. The Graceful and Benevolent Litany Morning and Evening Devotions

Compiled by: Imam ‘Abdullah Ibn ‘Alawi Al-Haddad.

Edited by Professor G. Mohamed

alwird FIN E.indd 1 1/3/12 7:59 AM Translation and Transliteration

. The Graceful and Benevolent Litany Morning and Evening Devotions

Compiled by: Imam ‘Abdullah Ibn ‘Alawi Al-Haddad.

Edited by Professor G. Mohamed

AL-WIRD pages 1a and 2a.indd 1 1/3/12 10:19 AM AL-WIRD pages 1a and 2a.indd 2 1/3/12 10:19 AM

THIS KIT ĀB IS DEDICATED TO:

• My late parents Abdul Ghani and Fatima Mohamed. • My late wife Rukeyah Mohamed. • My children Ashraf, Nawal and Taariq, • My daughter-in-law Shanaaz and • All my grandchildren.

ASHNATAAR PUBLICATIONS

ASHNATAAR PUBLICATIONS publishes works that deal with the Knowledge and Remembrance of All āh  and that furthers ASHNATAAR PUBLICATION’S objective of excellence in research, scholarship and education.

P.o. Box 1366, Sea Point 8060 Cape Town, South Africa. E-mail: [email protected]

First published in January 2012 by ASHNATAAR PUBLICATIONS Reprinted March 2012

All rights reserved Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the prior written permission of the above publisher of this book.

Graphic and Cover Design by Abdullah Amien

ACKNOWLEDGEMENTS

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All Praise belongs to All āh , the One without Whose Guidance this translation and transliteration of the Wird Al-La ṭīf would not have been possible. The One Who opens the vistas of the intellect and the heart, and assists His bondsmen in the penning of the meanings and interpretations of His Address, in order that He may prepare the one who reads and hears it. This Blessing and Mercy of All āh , the Majestic, will unlock the heart to a trajectory that will lead to His Door. May All āh  bestow Blessings and Peace upon our beloved Prophet Mu ḥammad , his family and his Companions.

This translation and transliteration owe so much to so many minds, friends and family. I would however like to acknowledge the following persons who gave so generously of their time, and who so eagerly shared their insights:

• Shaykh Ziyaad Salie of the Strand, Western Cape, South Africa, for his transliteration of the entire text, for transcribing the Arabic, for assisting with the translation of the Arabic and for typesetting the final script. • Shaykh Achmad Hendricks, one of the Im āms of the Azz āwiyah Mosque, Cape Town, South Africa. • Maulana Abdurragmaan Khan of Cape Town, South Africa, for assisting with the translation of this compilation.

May All āh  bless and reward all the above contributors, in this world, and in the Hereafter.

Professor Ghoesain Mohamed (Editor) Visiting Professor of Chinese Medicine, Beijing, China; Western Medical Clinician and Practitioner of Chinese Medicine and Tibb al-Nabawi, Cape Town, South Africa.

INTRODUCTION

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In the Name of All āh, the Most Compassionate, the Most Merciful. Peace and Blessings upon our beloved Prophet Mu ḥammad , his family and his Companions.

The Al-Wird al-La ṭīf – The Graceful and Benevolent Litany – which reflects on the many Attributes of All āh, was compiled by Al-Im ām Al-Qu ṭb Al-Ḥab īb ‛Abdull āh ibn ‛Alaw ī Al-Ḥadd ād. It consists of invocatory sayings of the Prophet , holistically weaved into pertinent Qur’ ānic Verses, and coupled with a number of inspirational lines provided by the author himself. This wird is called Al-Wird al-La ṭīf, because it is the “kinder and lighter” of the awr ād, compared with Al-Wird al- Akbar, which is more intense.

A wird (pl. awr ād) is any litany one chooses to recite for invocatory purposes, such as the Asm ā al-Ḥusn ā (the Ninety Nine Names of All āh) for example.

The Al-Wird al-La ṭīf can be practised individually or in congregation, the latter being the preferred. It is recommended, that it be recited after the Fajr Prayer in the morning and after the Maghrib Prayer in the evening, but it can be recited at any time of the day. In the evening, the words in brackets should be read instead (refer to pgs. 30, 32, 46, 48, 50). The prime reason for the translation and transliteration of the Al- Wird al-La ṭīf, is to empower the reader, in order for him/her (the worshipper, the ‛ābid ) to understand, internalise and reflect on the passages in this litany, and to enable him/her to climb the various stations ( maq ām) in his/her journey to All āh , the Most Compassionate, the Most Merciful.

Through Dhikrull āh1 (remembrance of All āh), we can heal illnesses of the body and the heart (purification), and thus bring our system into balance (homeostasis). The resultant spiritual purification will propel our being to a higher level (station, maq ām). This will enable us to receive the Divine Message that is reflected through our senses (tongue, eyes etc.), and through our personal conduct. The Prophet  said in a Ḥad īth: “All āh the Exalted and Transcendent stated: ‘I am near to the thoughts of my bondsman 2 (servant) as he thinks about

Me. And if he remembers Me in his heart, I also Remember him in My Heart; and if he remembers Me in an assembly, I Remember him in a better Assembly; and if he draws near to Me by the span of a palm, I draw near to him by a cubit; and if he draws near to Me by a cubit 3, I draw near to him by the space of two hands (outstretched hands); and if he walks towards Me, I will rush (run) towards him”. (Bukh ārī4, Muslim 5,Tirmidh ī6 and Ibn M āja 7).

For the Qur’ ānic translations we opted for “The Holy Qur’ ān” by Yusuf Ali, “The Noble Qur’ ān” by Drs Mu ḥammad Al-Hil ālī and Mu ḥsin Khan and “The Qur’ ān” by Mawlana W āḥidudd īn Khan. In order to make it easy for readers from any part of the world to read the transliteration of the Arabic, we have used, in the main, the Encyclopedia of Islam (New Edition) with minor adjustments. This translation has valuable end notes to explain the meanings of untranslatable Arabic words, Islamic concepts, Qur’ ānic quotations and Ḥad īth.

We hope and pray that this translated and transliterated version of the Al-Wird al-La ṭīf will be spiritually

7 enriching to the many wayfarers on their journey towards All āh .

Professor Ghoesain Mohamed (Editor) Visiting Professor of Chinese Medicine, Beijing, China; Western Medical Clinician and Practitioner of Chinese Medicine and Tibb al-Nabawi, Cape Town, South Africa.

THE BIOGRAPHY OF IM ĀM ‛ABDULL ĀH ‛ALAWĪ AL-ḤADD ĀD

Im ām ‛Abdull āh al-Ḥadd ād, the author of the well- known daily wird (or litany) Rātib al-Ḥadd ād, is a member of a large family of saints, scholars and du ‛āt of the B ā ‛Alaw ī family of Ḥaḍramawt. The roots of this family go back to Im ām A ḥmad al-Muh ājir a decendant of the Nab ī  through Im ām ‛Ali al-‛Uraydi son of Im ām Ja ‛far al-Ṣādiq. Im ām A ḥmad is known as al-Muh ājir because he fled ( hijrah ) the heavy political disturbances in Baghdad, where his father had moved earlier from Medina, and moved with his family to Yemen and eventually settled in Ḥaḍramawt. His qabr (grave) is still there built-up and frequented by the B ā ‛Alaw īs and others.

Books on Ta ṣawwuf and especially the works of Im ām Ghaz āli were studied, memorized, dissected, practiced and passed on from generation to generation. During the early part of the history of this family, they preferred anonymity. Their spiritual methods and insights were preserved like a closely guarded family secret. The value of this remarkable family-focussed spirituality came to the notice of the broader Ummah

9 much later. They made a particularly strong impression in Makkah and Medina from around the 9 th – 10 th centuries A.H. onwards when a number of the B ā ‛Alaw ī Sayyids moved to the Ḥij ās and settled there. The da ‛wa activities of this family is probably the primary reason for the spread of Islam in South East Asia. Traditional Islam was brought to Indonesia, the Phillipines, Malaysia, Brunei and a large part of Southern India in this way.

The great spiritual leader and organizer of the B ā ‛Alaw ī ṭar īqah was Im ām Mu ḥammad al-Faq īh al- Muqaddam B ā ‛Alaw ī. He received the ṣūfi spiritual lineage that passes through Im ām Ghaz āli, from Ab ū Madyan during the 6 th century A.H. the age of the emergence of the great ṭuruq . The family also possesses lineages that go back to the Nab ī through the family.

Im ām ‛Abdull āh al-Ḥadd ād was born on a Sunday night, during the month of Ṣafr, in the year 1043 A.H. His father was ‛Alaw ī ibn Mu ḥammad ibn A ḥmad al- Ḥadd ād, and his mother the very pious Salma bint ‛Aydar ūs ibn A ḥmad al-Ḥibshi. Both of them died in the year 1073 A.H.

The Im ām contracted small-pox at the age of 3 and lost his eyesight. He grew up in Tar īm, one of the well- known towns in Ḥaḍramawt, and it was here that he memorized the Qur’ ān. He displayed a very powerful spiritual tendency from a very early age. The Im ām used to go into very deep spiritual states during the Ḥaḍrah. One childhood friend of his, Im ām A ḥmad ‛Umr al- Hadaw ān said, that at times he could not come out of his state of bliss, unless they carried and placed him on top of the qabr of Im ām Mu ḥammad al-Faq īh al- Muqaddam. The Im ām also won the favour of the spiritual masters of his time. Another friend of his, Im ām A ḥmad H āshim al-Ḥibsh ī said, they used to study together the works of Im ām Ghaz āli under the great Shaykh of the B ā ‛Alaw īs, Im ām ‛Umr ‛Abdurra ḥmān al-‛Aṭṭās. During one session the Shaykh told him: “You and ‛Abdull āh al-Ḥadd ād are the same at the beginning, and you will part the same at the ending.

In his early life, the Im ām traveled frequently. Whenever he heard of a saintly person, he would pay them a visit to receive their blessings and guidance. In this way, he built up a collection of ij āzāt and khirqahs , details of which can be seen in the great collections of the ‘Alaw ī scholars.

The dominant figures in the spiritual life and development of the Im ām, were Sayyid ‛Umr al-‛Aṭṭās and Sayyid Mu ḥammad ibn ‛Alaw ī, the latter being the great Makkan scholar and spiritual guide. These, and other shuy ūkh , thought highly of the Im ām. Sayyid ‛Umr al-‛Aṭṭās, for example, said that no one equalled Im ām al-Ḥadd ād in their age. Sayyid A ḥmad ibn N āṣir compared al-Ḥadd ād to B ā Yaz īd al-Bistami. The great scholar Sayyid Shaykhayn ibn Ḥusayn called Im ām al- Ḥadd ād the “Ka ‛bah of hearts”.

The Im ām is known to have frequented the qabr of Nab ī H ūd , may Allah’s Peace and Blessings be upon him, which is located near Ḥaḍramawt. He advised people to recite the mawlūd at this holy shrine. He also regularly spent time at the qabr of al-Faq īh al- Muqaddam and Shaykh Ab ū Bakr S ālim al-‛Aynati. The name of the last saint is quoted in one of the works of Tuan Y ūsuf. In fact, Tuan Y ūsuf ends one of his treatises with a piece of the poetry of Shaykh Ab ū Bakr Sālim. According to his students, the Im ām used to do these visitations after ‛Asr on both Fridays and Tuesdays.

Im ām al-Ḥadd ād performed his Ḥajj in the year 1079 A.H. He was 35 years old at the time, and stayed at the house of Sayyid Ḥusayn B ā Fa ḍl in Makkah. His landlord also thought highly of him. Sayyid Ḥusayn saw in him a combination of the traits of both Sayyid Mu ḥammad ibn ‛Alaw ī and the great ṣūfi shaykh of Makkah A ḥmad al-Qush āsh ī.

Im ām al-Ḥadd ād was actively involved in teaching. Since the age of 27, he taught at the famous Musjid al- Hujayrah in Tar īm. At the same time, he conducted classes at his zāwiyah . A point to note here is, that the whole concept of a zāwiyah as an educational institution rather than fundamentally as a place of worship or musjid, is a typical ‛Alaw ī phenomenon. They built zawāyā (pl. of zāwiyah ) near or next to the musjid wherever they traveled or settled. His classes were well attended, and from those classes, emerged some of the greatest scholars in Ḥaḍrami history. The author of the world famous ris ālah al-jāmi ‛ah , Im ām A ḥmad Zayn al-Ḥibsh ī for example, attended those classes for approximately 40 years.

In the year 1083 A.H., at the age of 39, Im ām al- Ḥadd ād built his home near Tar īm. The house is in the

13 centre of a complex, surrounded by a musjid (Musjid al- Fat ḥ). This hallowed place soon became the spiritual and intellectual centre of Ḥaḍramawt. The list of scholars and ṣufiyyah, who attended or stayed at this place, is too long to mention. Huge charitable ḥafal āt (pl. of ḥaflah - gatherings) were held at this musjid, where both rich and poor were hosted. The Im ām called this place Ḥāwī al-Khayr āt wa al-Nūr, which literally means “embracing goodness and light”.

In the beginning Im ām al-Ḥadd ād stayed at al-Ḥāwī for short periods of time, sometimes for a year, whereafter he would return to the city. In the year 1099 A.H., at the age of 55, he moved to al-Ḥāwī permanently, where he had classes during the day, on Mondays and Thursdays. These were held inside or on the roof of the house. Other classes were held every night in the musjid.

The Im ām passed away in the year 1132 A.H. at the age of 89. He fell sick on the 27 th of Rama ḍān of that year, and remained sick until the 7 th of Dhul Qa ‛dah. The ghusl was done by his son and successor, Sayyid Ḥasan al-Ḥadd ād and the jan āzah was led by his other son, Sayyid ‛Alaw ī. The attendance at the jan āzah was

14 so huge, that it was said, that the mayyit left the house after ‛Asr , and was only laid to rest in the qabr after sunset.

Im ām al-Ḥadd ād left 10 children – 6 sons and 4 daughters. In addition to all this, the Im ām left a considerable legacy of writings. The Im ām’s books, which are highly recommended, and where poetry takes pride of place, have benefitted generations of both students and scholars. One scholar said that most of the Im ām’s deepest insights are contained in his poetry. Interestingly, the descendants of a few local Im āms have copies of the famous commentary of Im ām A ḥmad bin Sumayyit on the Lāmiyyah (called Lāmiyyah because each verse ends with the Arabic letter lām) of the Im ām al-Ḥadd ād. He also composed a series of awr ād (or litanies) most of which are central to the daily practices of the B ā ‛Alawiyyah and their students.

Im ām ‛Abdull āh al-Ḥadd ād has written a number of very useful books. Here is a list of some of them: • Al-Nas ā’i ḥ al-Dīniyyah – Advice of the D īn • Al-Da ‛wah al-Tāmmah – The Complete Message • Ris ālah al-Mu ‛āwanah wa al-Mudh āharah wa al-Muw āzarah – Book of Assistance

• Kit āb al-Mur īd – Book of the Seeker or Spiritual Traveller • Ris ālah al-Mudh ākarah – Book of Reminiscence • Sab īl al-Iddik ār wa al-I‛tib ār – Lives of Man • Tathb īt al-Fu’ ād – Strenghtening of the Heart

Some of these books have recently been translated of which the translations of Dr. Mu ṣṭ af ā al-Badaw ī, who we know personally, is recommended.

Shaykh Achmad Hendricks

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Bismill āhir ra ḥmānir In the Name of All āh, ra ḥīm Most Compassionate, Most Merciful. 1 Qul huwal l āhu a ḥad. 1 Say: He is All āh, the One and Only; 2 All āhu ṣ ṣamad. 2 All āh, the Eternal, Absolute; 3 Lam yalid wa lam 3 He was not born, nor yūlad. does He give birth; 4 Wa lam yakul lah ū 4 And there is nothing kufuwan a ḥad. like Him. 8 (3 times) (thal āthan)

Bismill āhir ra ḥmānir In the Name of All āh, ra ḥīm Most Compassionate, Most Merciful. 1 Qul a ‛ūdhu birabbil 1 Say: I seek refuge with falaq. the Lord of the daybreak; 2 Min sharri m ā khalaq. 2 From the mischief of created things; 3 Wa min sharri 3 From the mischief of gh āsiqin idh ā waqab. darkness as it becomes intense; 4 Wa min sharrin 4 From the mischief of those naff āth āti fil ‛uqad. who practise secret arts; 5 Wa min sharri ḥāsidin 5 And from the mischief idh ā ḥasad. (thal āthan) of the envious one as he practises envy. 9 (3 times)

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Bismill āhir ra ḥmānir In the Name of All āh, ra ḥīm Most Compassionate, Most Merciful. 1 Qul a ‛ūdhu birabbin 1 Say: I seek refuge with nās. the Lord and Cherisher of mankind; 2 Malikin n ās. 2 The King (or Ruler) of mankind; 3 Il āhin n ās. 3 The God (or Judge) of mankind; 4 Min sharril wasw āsil 4 From the mischief of khann ās. the whisperer (of evil), who withdraws; 5 Alladh ī yuwaswisu f ī 5 (The whisperer) who ṣud ūrin n ās. whispers into the hearts of mankind; 6 Minal jinnati 6 From among jinn and wannās. (thal āthan) men. 10 (3 times)

Rabbi a ʿūdhu bika min O my Lord! I seek refuge hamaz ātish shay āṭīn. Wa with You from the aʿūdhu bika rabbi suggestions of the Evil ayya ḥḍ ur ūn. Ones; And I seek refuge (thal āthan) with You, O my Lord! In the event that they come near me. 11 (3 times)

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Afa ḥasibtum annam ā “Did you (really) imagine khalaqn ākum ‛abathaw that We created you wa annakum ilayn ā l ā without any purpose, and turja ‛ūn. that you would not be brought back to Us (for account)?”

Fata ‛ālall āhul malikul Therefore, Exalted be ḥaqqu l ā il āha ill ā huwa All āh, the True King; there rabbul ‛arshil kar īm. is no god but He; the Lord of the Throne of Honour!

Wa may yad ‛u ma ‛all āhi He who invokes another il āhan ākhara l ā burh āna deity along with All āh – a lah ū bih ī fa’innam ā deity of whose divinity he ḥis ābuh ū ‛inda rabbih ī has no proof – will be innah ū l ā yufli ḥul k āfir ūn. brought to account by his Lord. Verily, the unbelievers will not be successful.

Wa qurrab-bighfir So say: “O my Lord! war ḥam wa anta khayrur Forgive us and have rāḥim īn. Mercy on us; for You are the best of those Who show Mercy!” 12 22

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Fa sub ḥānall āhi ḥīna So glorify All āh in the tums ūna wa ḥīna evening and in the tu ṣbi ḥūn. morning.

Wa lahul ḥamdu And Praise be to Him in fissam āwāti wal ardi the Heavens and on earth; wa ‛ashiyyaw wa ḥīna and glorify Him in the tu ẓhir ūn. late afternoon and at midday.

Yukhrijul ḥayya minal It is He Who revives the mayyiti wa yukhrijul living out of the lifeless, mayyita minal ḥayyi wa and cause the living to yu ḥyil ar ḍa ba ‛da die. He gives life to the mawtih ā wa kadh ālika earth after its death; and tukhraj ūn. you shall be raised to life (resurrected) in the same way! 13

A‛ūdhu bill āhis I seek refuge in All āh, sam ī‛il ‛al īmi minash the All-Hearing, the All- shay ṭānir raj īm. Knowing, from the (thal āthan) rejected shay ṭān. 14 (3 times)

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Law anzaln ā h ādhal Had We sent down this qur āna ʿal ā jabalil lara Qur’ ān on a mountain, you aytah ū kh āshi ʿam would have certainly seen muta ṣaddi ʿam min it humbling itself and khashyatill āh, wa tilkal splitting asunder for its amth ālu na ḍribuh ā linn āsi fear of All āh.We relate la ʿall āhum yatafakkar ūn. these parables to men so that they may reflect.

Huwall āhulladh ī l ā il āha He is All āh; there is no ill ā huwa ʿālimul ghaybi god, but Him. The All- wash shah ādati huwar Knower of the Unseen and ra ḥmānur ra ḥīm. the seen. He is the Most Compassionate, Most Merciful.

Huwall āhulladh ī l ā il āha He is All āh; there is no ill ā huwal malikul god, but Him; the King, qudd ūsus sal āmul the Most Pure, the Source mu ʾminul muhayminul of Peace (Perfection), the ‛az īzul jabb ārul Giver of Security, the mutakabbir, Protector, the All-Mighty, the Compeller, the Supremely Great; sub ḥānall āhi ‛amm ā Glory be to All āh. (High is yushrik ūn. He) above all that they associate as partners with Him.

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Huwall āhul kh āliqul He is All āh, the Creator, bāri’ul musawwiru lahul the Maker, the Fashioner. asm ā’ul ḥusn ā, yusabbi ḥu To Him belongs the Most lah ū m ā fissam āwāti wal Beautiful Names. ar ḍi wa huwal ‛az īzul Everything in the Heavens ḥak īm. and the earth glorify Him. And He is the All-Mighty, the All-Wise. 15

Sal āmun ‛al ā n ūḥin “Peace and salutations to fil ‛ālam īn. Noah among the nations (man, jinn and all that exist)!”

Inn ā kadh ālika najzil Verily, this is the way that mu ḥsin īn. We reward the righteous.

Innah ū min ‛ib ādinal For he was one of Our mu ʾmin īn. believing bondsmen.16

Aʿūdhu bikalim ātil I seek refuge in the lāhit t āmm āti min sharri Perfect Words of All āh mā khalaq. (thal āthan) from the evil that He created. 17 (3 times)

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Bismill āhilladh ī l ā In the Name of All āh, ya ḍurru ma ‛asmih ī in Whose Name no harm shay’un fil’ar ḍi wa l ā can be done on earth or in fissam ā’i wa huwas Heaven. He is the All- sam ī‛ul ‛al īm. Hearing, the All- (thal āthan) Knowing. 18 (3 times)

All āhumma inn ī O All āh! I find myself aṣba ḥtu minka f ī ni ‛matin this morning with favours wa ‛āfiyatin wa sitrin, (bounties), good health fa’atmim ni ‛mataka and protection from You. ‛alayya wa ‛āfiyataka wa So, O All āh, complete sitraka fidduny ā Your favours, good health wal’ ākhirah. (thal āthan) and Your protection for (In the evenings, recite: me in this world as well as amsaytu instead of in the Hereafter. 19 aṣba ḥtu). (3 times)

All āhumma inn ī O All āh! This morning aṣba ḥtu ush-hiduka wa I take You, the carriers of ush-hidu ḥamalata ‛arshika Your Throne, Your Angels wa mal ā’ikataka wa jam ī‛a and all of creation as khalqika, annaka antall āhu witnesses, that truly You lā il āha ill ā anta wa ḥdaka are All āh; there is no god, lā shar īka laka, wa anna but You, You have no sayyidan ā Mu ḥammadan partners, and that truly, ‛abduka wa ras ūluk. Mu ḥammad is Your (arba ‛an) bondsman and Messenger. 20 (4 times)

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Al ḥamdulill āhi rabbil All Praise is only for ‛ālam īn, ḥamdan yuw āfī All āh, Lord of the ni ‛amah ū wa yuk āfi’u Worlds; Praises that are maz īdah. (thal āthan) equal to His Bounties and matches His added Grace and Bounties. 21 (3 times)

Āmantu bill āhil ‛aẓīm, I believe in All āh, the wa kafartu biljibti Great; and I reject all wa ṭṭāgh ūti, wastamsaktu idols and false gods; and I bil ‛urwatil wuthq ā, grasp solidly the most lanfi ṣāma lah ā wall āhu trustworthy handhold that sam ī‛un ‛al īm. never breaks. And All āh (thal āthan) is All-Hearing, All- Knowing. 22 (3 times)

Ra ḍītu bill āhi rabban I accept All āh as my wa bil’isl āmi d īnan, wa Lord, Isl ām as my bi-Mu ḥammadin religion, and Mu ḥammad, ṣallall āhu ‛alayhi wa ālihi Peace and Blessings be wasallama nabiyyan upon him and his family, wa ras ūlā. (thal āthan) as a Prophet and Messenger. 23 (3 times)

Ḥasbiyall āhu l ā il āha All āh is sufficient for me. ill ā huwa ‛alayhi There is no god, but He. tawakkaltu wa huwa In Him do I put my trust, rabbul ‛arshil ‛aẓīm. and He is the Lord of the (sab ‛an) Mighty Throne!” 24 (7 times)

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All āhumma ṣalli ʿal ā O All āh! Send sayyidin ā Mu ḥammadin Blessings upon our master wa ālih ī wa ṣaḥbih ī wa Mu ḥammad, his family sallim. (‛ashran) and Companions, and bestow Peace upon them. 25 (10 times)

All āhumma inn ī O All āh! I ask You of as’aluka min fuj ā’atil unexpected good fortune, khayr, wa a ‛ūdhu bika and I seek refuge in You min fuj ā’atish sharr. from unexpected ill- fortune. 26

All āhumma anta O All āh! You are my rabbi, lā il āha ill ā anta Lord. There is none khalaqtan ī, wa ana worthy of worship besides ‛abduka wa ana ‛al ā You. You have created ‛ahdika wa wa ‛dika me, and I am Your servant, mastata ‛tu, a ‛ūdhu bika and I am true to my min sharri m ā ṣana ‛tu, promise and commitment to You, to the best of my ability. I seek refuge in You from the evil of what I have committed. ab ū’ulaka bi ni ‛matika I acknowledge Your ‛alayya wa ab ū’u bi favour upon me, and dhanb ī faghfirl ī fa’innah ū confess to my sins; forgive lā yaghfirudh dhun ūba me, for none but You can ill ā anta. forgive sins. 27 34

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All āhumma anta rabb ī O All āh! You are my lā il āha ill ā anta ‛alayka Lord, there is no god, but tawakkaltu wa anta rabbul You. In You do I put my ‛arshil ‛aẓīm. complete trust, and You are the Lord of the Mighty Throne.

Mā sh ā’all āhu k āna, What All āh Wills, wa m ā lam yasha ʾ lam happens; and what He yakun, wa l ā ḥawla wa l ā does not Will, does not quwwata ill ā bill āhil happen; and there is no ‛aliyyil ‛aẓīm. Power nor Strength, save that of All āh, the Most High, the Great.

A‛lamu annall āha ‛al ā Know that indeed, kulli shay’in qadīr, wa All āh has Power over all annall āha qad a ḥāṭa bi things and that indeed, kulli shay’in ‛ilm ā. All āh comprehends all things in His Knowledge. 28

All āhumma inn ī O All āh! I seek Your a‛ūdhu bika min sharri protection from the evil nafs ī, wa min sharri kulli of my self, and from the dābbatin anta ākhidhum evil of every moving bin āṣiyatih ā, inna rabb ī creature which You have ‛al ā ṣir āṭim mustaq īm. under Your control. Indeed, my Lord is on the straight path (in terms of Truth and Justice). 29 36

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Yā Ḥayyu Y ā The Ever-Living, the Qayy ūm, bira ḥmatika Self-Subsisting (by astagh īth, wa min Whom all subsist). I seek ‛adh ābika astaj īr, a ṣli ḥ l ī help through Your Mercy sha ʾnī kullah ū, wa l ā and protection from Your takiln ī il ā nafs ī wa l ā Punishment. Set right all il ā a ḥadim min khalqika my affairs, and do not ṭarfata ‛ayn. leave me to myself or to anyone from Your creation, even for the blink of an eye. 30

All āhumma inn ī All āh! I seek refuge in a‛ūdhu bika minal hammi You against anxiety and wal ḥazan, wa a ‛ūdhu grief, and I seek refuge in bika minal ‛ajzi wal kasal, You from weakness and wa a ‛ūdhu bika minal laziness, and I seek refuge jubni wal bukhl, wa in You from cowardice a‛ūdhu bika min and greed, and from ghalabatiddayn wa unbearable debt and from qahrir-rij āl. the oppression of people. 31

All āhumma inn ī All āh! I beseech You as’alukal ‛āfiyata to grant me safety in this fidduny ā wal ākhirah. world as well as in the Hereafter.

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All āhumma inn ī O All āh! I ask You as’alukal ‛afwa wal safety, security and ‛āfiyata wal mu ‛āfātad permanent protection in dā’imata f ī dīnī wa relation to my religion, duny āya wa ahl ī wa m ālī. worldly affairs, family and property. 32

All āhummastur O All āh! Conceal my ‛awr ātī wa āmin raw ‛ātī. faults and defects and lay to rest my fears.

All āhumma ḥfa ẓnī min O All āh! Protect me bayni yadayya wa min from the front, the rear, khalf ī wa ‛an yam īnī the right, the left and from wa ‛an shim ālī wa min above; I seek refuge in fawq ī, wa a ‛ūdhu Your Magnificence, in the bi ‛aẓamatika an ught āla event that I may suddenly min ta ḥtī. be destroyed from beneath.33

All āhumma anta O All āh! You created khalaqtan ī wa anta me, and You guide me, tahd īnī, wa anta tu ṭ‛ imun ī, and You provide me with wa anta tasq īnī, wa anta food, and You provide me tum ītun ī, wa anta tu ḥyīnī, with drink; and You shall wa anta ‛al ā kulli shay’in cause me to die, and You qad īr. shall give me life (resurrect me); and You have Power over all things. 34 40

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Aṣba ḥnā ‛al ā fi ṭratil We enter this morning isl ām, wa ‛al ā kalimatil with the natural purity of ikhl āṣ, wa ‛al ā d īni Isl ām, with the Words of nabiyyin ā Mu ḥammadin Sincerity, with the religion ṣallall āhu ‛alayhi wa ālihi of our Prophet Mu ḥammad wa sallam, wa ‛al ā millati (Blessings and Peace be ab īnā Ibr āhīma ḥan īfan upon him and his family) musliman wa m ā k āna and in accordance with the minal mushrik īn. (In the faith of our father Ibr āhīm, evenings, recite: amsayn ā who was by nature an instead of a ṣba ḥnā). upright Muslim; and he was not from the idolaters. 35

All āhumma bika All āh! We enter the aṣba ḥnā wa bika amsayn ā, day and the night through wa bika na ḥyā wa bika Your Power and Mercy. nam ūtu, wa ‛alayka nata We live and die through wakkalu wa ilaykan You, and on You do we nush ūr. (In the evenings, depend, and in Your recite: wa ilaykal ma ṣīr, Presence will we be instead of wa ilaykan resurrected. 36 nush ūr).

Aṣba ḥnā wa a ṣba ḥal We, and the entire mulku lill āhi wal ḥamdu Kingdom of All āh have lill āhi rabbil ‛ālam īn. (In risen this morning, purely the evenings, recite: amsay for the sake of All āh; and nā wa amsal mulku, instead all Praise be to All āh, of a ṣba ḥnā wa a ṣba ḥal Lord of the Worlds. mulku). 42

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All āhumma inn ī O All āh! I ask of You as’aluka khayra hādhal the best of this day, its yawm fat ḥah ū wa na ṣrah ū (spiritual) openings, its wa n ūrah ū wa barakatah ū help, its light, its blessings wa hud āh. (In the and its guidance. 37 evenings, recite: h ādhihil laylah fat ḥah ā wa na ṣrah ā wa n ūrah ā wa barakatah ā wa hud āhā).

All āhumma inn ī O All āh! I ask of You as’aluka khayra h ādhal the goodness of this day, yawm wa khayra m ā f īhi the best of what is in it, wa khayra m ā qablah ū and the best of what is wa khayra mā ba ‛dah ū, before it; and the best of that which is after it; wa a ‛ūdhu bika min sharri and I seek Your protection hādhal yawm wa sharri against the evil of this day, mā f īhi wa sharri m ā the evil that is in it, and qablah ū wa sharri m ā the evil of that which is ba ‛dah ū. (In the evenings before it, and the evil of recite: h ādhihil laylah and that which is after it. fīhā, qablah ā and ba ‛dah ā).

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All āhumma m ā a ṣba ḥa All āh! Whatever bī min ni ‛matin aw bounty has come my way, bi’a ḥadim min khalqika or the way of any of Your faminka wa ḥdaka l ā creation this morning, has shar īka laka falakal indeed come from You. ḥamdu walakash-shukru You have no partner, and ‛al ā dh ālik. (In the to You belong all Praises evenings recite: ams ā and all Thanks. 38 instead of a ṣba ḥa)

Sub ḥānall āhi wa bi Glory and Praise be to ḥamdih ī ‛adada khalqih ī All āh, equal to the wa ri ḍā nafsih ī wa zinata number of His creation, ‛arshih ī wa mid āda to the degree that pleases kalim ātih ī. (thal āthan) Him, to the weight of His Throne, and the ink of the meaning of His Eternal Words. 39 (3 times)

Sub ḥānall āhil ‛aẓīm Glory be to All āh, and wa bi ḥamdih ī ‛adada by Praising Him I Glorify khalqih ī wa ri ḍā nafsih ī Him. Glory be to All āh wa zinata ‛arshih ī wa the Almighty, equal to the mid āda kalim ātih ī. number of His creation, (thal āthan) the pleasure of Himself, the weight of His Throne, and the ink of the meaning of His Eternal Words. 40 (3 times)

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Sub ḥānall āhi ‛adada Glory be to All āh, mā khalaqa f īssam ā’i, equal to the number of His creation in the Heavens; Sub ḥānall āhi ‛adada Glory be to All āh, equal mā khalaqa f īl’ar ḍi, to the number of His creation on earth; Sub ḥānall āhi ‛adada Glory be to All āh, equal mā bayna dh ālik, to the number of His creation between them; Sub ḥānall āhi ‛adada Glory be to All āh, equal mā huwa kh āliq. to the number of Him being the Creator.

Al ḥamdulill āhi ‛adada All Praise be to All āh, mā khalaqa f īssam ā’i, equal to the number of His creation in the Heavens; Al ḥamdulill āhi ‛adada All Praise be to All āh, mā khalaqa f īl’ar ḍi, equal to the number of His creation on earth; Al ḥamdu lill āhi ‛adada All Praise be to All āh, mā bayna dh ālik, equal to the number of His creation between them; Al ḥamdulill āhi ‛adada All Praise be to All āh, mā huwa kh āliq. equal to the number of Him being the Creator.

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Lā ilāha illall āhu There is no god, but ‛adada m ā khalaqa All āh, equal to the number fīssam ā’i, of His creation in the Heavens; Lā il āha illall āhu ‛adada There is no god, but All āh, mā khalaqa fil’ar ḍi, equal to the number of His creation on earth; Lā ilaha illall āhu ‛adada There is no god, but All āh, mā bayna dh ālik, equal to the number of His creation between them; Lā il āha illall āhu ‛adada There is no god, but All āh, mā huwa kh āliq. equal to the number of Him being the Creator.

All āhu akbaru ‛adada All āh is the Greatest, mā khalaqa f īssam ā’i, equal to the number of His creation in the Heavens; All āhu akbaru ‛adada All āh is the Greatest, equal mā khalaqa fil’ar ḍi, to the number of His creation on earth; All āhu akbaru ‛adada All āh is the Greatest, equal mā bayna dh ālik, to the number of His creation between them; All āhu akbaru ‛adada All āh is the Greatest, equal mā huwa kh āliq. to the number of Him being the Creator. 50

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Lā ḥawla wal ā There is no Power nor quwwata ill ā bill āhil Strength except with ‛aliyyil ‛aẓīmi ‛adada m ā All āh the Exalted, the khalaqa f īssam ā’i, Mighty, equal to the number of His creation in the Heavens; Lā ḥawla wal ā quwwata There is no Power nor ill ā bill āhil ‛aliyyil ‛aẓīmi Strength except with ‛adada m ā khalaqa All āh the Exalted, the fil’ar ḍi, Mighty, equal to the number of His creation on earth; Lā ḥawla wal ā quwwata There is no Power nor ill ā bill āhil ‛aliyyil ‛aẓīmi Strength except with ‛adada m ā bayna dh ālik, All āh the Exalted, the Mighty, equal to the number His creation between them (Heaven and earth); Lā ḥawla wal ā quwwata There is no Power nor ill ā bill āhil ‛aliyyil ‛aẓīmi Strength except with ‛adada m ā huwa kh āliq. All āh the Exalted, the Mighty, equal to the number of Him being the Creator.

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Lā il āha illall āhu There is no god, but wa ḥdah ū l ā shar īka All āh. He is One. He has lah ū, lahul mulku wa no partner. His is the lahul ḥamdu yu ḥyī wa Kingdom, and His is the yum ītu wa huwa ‛al ā Praise. He gives life and kulli shay’in qad īr, death, and He has Power ‛adada kulli dharratin over all things; equal to alfa marrah. the number of every atom (thal āthan) a thousand times. (3 times)

All āhumma ṣall ī wa O All āh! Send Peace sallim ‛al ā sayyidin ā and Salutations upon our Mu ḥammadin mift āḥi master Mu ḥammad, the bābi ra ḥmatill āhi ‛adada key to the Door of Your mā f ī ‛ilmill āhi, ṣal ātan Mercy, equal to the wa sal āman d ā’imayni number of Your bidaw āmi mulkill āhī, Knowledge; an wa ‛al ā ālihi wa ṣaḥbih ī Everlasting Peace and ‛adada kulli dharratin Salutation in Your alfa marrah. Everlasting Dominion, (thal āthan) is showered upon his family and Companions; equal to the number of every atom a thousand times. (3 times) 54

Ḥab īb ‛Umar ibn Sālim ibn Ḥaf īth in his Khul āṣah, recommends that after the Wird al- La ṭīf or any Awr ād, the supplicant should say:

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Ḥab īb ‛Umar ibn Sālim ibn Ḥaf īth in his Khul āṣah, recommends that after the Wird al- La ṭīf or any Awr ād, the supplicant should say:

Astaghfirull āhalladh ī I seek refuge in All āh. lā il āha ill ā huwar There is no god but Him, ra ḥmānur ra ḥīmul ḥayyul the Most Compassionate, qayyumul ladh ī l ā yam ūtu the Most Merciful; the wa at ūbu ilayhi, Ever-Living, the Self- rabbighfirl ī. Subsisting; He Who never (27 marratan) dies; I repent to Him. O Lord forgive me! (27 times)

Astaghfirull āha I ask All āh to forgive lilmu’min īna wal all believing men and mu’min āt. believing women. (27 marratan) (27 times)

ENDNOTES

1 Dhikrull āh (remembrance of All āh) ; Dhikr : invocation; a generic term that includes categories such as awr ād (sing. wird ) and aḥzāb (sing. ḥizb ) that are usually translated as litanies. A wird is a litany one chooses to recite for invocatory purposes, while a ḥizb has a more restricted meaning and application. In the context of Dhikr it refers to a litany that is designed for purposes of protection and safeguarding e.g. the Ḥizb Al-Ba ḥr (Litany of the Sea).

2Bondsman : slave (lit. and fig.); servant; servitude and obedience to All āh.

3Cubit : an ancient measure of length, approximately equal to the length of a forearm.

4Im ām Mu ḥammad ibn Ism ā‛īl ibn Ibr āhīm ibn Al- Mugh īrah Al-Bukh ārī (Ab ū ‛Abdull āh) was born on the 13 th of Shaww āl in the year 194 A.H/ 773 C.E, in Bukh āra, in the Province of Khurus ān. The Im ām died on the 1 st of Shaww āl in the year 256 A.H/835 C.E, and was buried in Khurtank, a village near Samarkand. It is said, that before compiling his Ṣaḥīḥ, Im ām Al-Bukh ārī had a dream in which he saw the Prophet . In the dream, Im ām Al-Bukh ārī was using a fan to drive away the flies from the Prophet . The dream was interpreted 57 to mean that he would be driving away the falsehood that had been levelled against the Noble Prophet . Im ām Al-Bukh ārī said: “I compiled my book ‘The Ṣaḥīḥ’ over sixteen years, and extracted six hundred thousand (600,000) Ḥad īth, and made it evidence between myself and All āh, the Most High”. The Im ām began collecting Ḥad īth at the tender age of ten.

5Muslim ibn al-Ḥajj āj, Ab ū al-Ḥusayn was born in the year 202 A.H/781 C.E and died in the year 261 A.H/840 C.E. A very famous compiler of Ḥad īth, whose collection is known as the Ṣaḥīḥ Muslim , which ranks among the six major collections.

6Ab ū ‛Īsā Mu ḥammad Al-Tirmidh ī was born in the year 209 A.H/788 C.E. and died in the year 279 A.H/858 C.E. Like Im ām Al-Bukh ārī, Im ām Al- Tirmidh ī was one of the six main compilers of the Ḥad īth. Although he was blind, Im ām Al-Tirmidh ī travelled extensively. He is said to have resided in the area of Balkh.

7Ibn M ājah was born in the year 209 A.H/788 C.E and died in the year 273 A.H/852 C.E. His full name was Ab ū ‛Abdull āh Mu ḥammad ibn Yaz īd al-Rab ā‛ī al- Qazw īni ibn M ājah. He was one of the six principal compilers of Islamic traditions in Sunn ī Isl ām. He travelled widely in search of knowledge and the Ḥad īth. 8Sūrah al-Ikhl āṣ

Ab ū Hurayrah  relates that the Prophet  said: “Sūrah al-Ikhl āṣ (S ūrah 112) equals one third of the Qur’ ān.” (Narrated by Muslim). According to al- Ṭabar ānī, Ab ū Hurayrah  narrates that the Prophet  said: “Whosoever recites Sūrah al-Ikhl āṣ eleven times, it is as if he has read the Qur’ ān four times; and he would be the best among the people of the earth, as long as he fears All āh.”

‛Ā’isha  narrated that a companion, who led an expedition for the Prophet , would lead the prayer and end the Qur’ ānic recitation with Qul huwall āhu a ḥad . When they returned this was mentioned to the Prophet  who said: “Ask him why he does so,” which they did. He replied: “It is the attribute of al-Ra ḥmān (The All-Merciful) and I love to recite it.” So the Prophet  said: “Tell him that All āh Loves him.”

Anas  relates that a man said to the Envoy of All āh: “I love Sūrah al-Ikhl āṣ.” He told him: “Love of it will admit you to Paradise.” (al-Tirmidh ī)

9/10 Sūrah al-Falaq and Sūrah al-Nās (Al- Mu ‛awwadhatayn ) ‛Uqbah bin ‛Āmir  relates that once, when he and the Prophet  were walking between Ju ḥayfa and al-Abw ā, they were struck by a gust of wind and (were shrouded in) intense darkness. Thereupon the Prophet  began 59 to recite Qul a ‛ūdhu birabbil falaq and Qul a ‛ūdhu birabbin n ās (S ūrah 113 and 114 respectively). The Prophet  then said: “O ‛Uqbah seek protection from All āh by them, for there is nothing comparable to them when seeking protection.” (Narrated by Ibn D āwūd)

The ‛All āmah Ibn Ḥajar said, in relation to this Ḥad īth, in his commentary on the Mishk āt: “There is nothing more effective in removing and protecting (oneself from) black magic, than reading these ( Sūrahs ) on a regular basis, especially after each prescribed prayer, as we have tried (this and found it to be so).

11 Rabbi a ‛ūdhu bika min hamaz ātish… It is narrated in a Ḥad īth that the Prophet  asked for protection against Satan and his followers (with the above formula). It is also the formula preferred by Im ām al-Ḥadd ād and is revealed in the Qur’ ān in Sūrah al-Mu’mun ūn (S ūrah 23, verses 97-98). Im ām al- Ghaz ālī included it among the invocations of wu ḍū, and many ‛Ulam ā have taken it from him, and approved of it.

‛Amr ibn Shubayb  relates from his father, who in turn related it from his father that: “The Prophet  taught us (the following) words to say when we awoke from our sleep with a startle: In the Name of All āh, I seek refuge in the complete words of All āh from His

60 anger, His punishment and from the evil among His creation; and my Lord, I seek refuge in You from the insinuations of devils and I seek refuge in You, my Lord, in their presence.

12 Afa ḥasibtum annam ā khalaqn ākum … Al-Baghawi narrated that Anas  said: “ ‛Ali ibn Mas ‛ūd  passed-by an afflicted man and he recited the verses Afa ḥasibtum annam ā khalaqn ākum ‛abathan… to the end of the Sūrah (S ūrah 23, verses 115-118) and the man was cured; so the Prophet  said: “By the One in Whose Hand lies my soul, if a man with certainty was to read it on a mountain, it (the mountain) would perish.”

Mu ḥammad bin Ibr āhīm narrated from his father, that the Prophet  sent him on an expedition, and he ordered them to read the above verses in the evenings and mornings. He said they did so and they were protected and victorious.

13 Fa sub ḥānall āhi ḥīna tums ūna wa ḥīna tu ṣbi ḥūn… Ab ū D āwūd narrated in his book of Sunan from Ibn ‛Abb ās  that the Prophet  said: “Whosoever recites in the morning, Fa sub ḥānall āhi ḥīna tums ūna wa ḥīna tu ṣbi ḥūn… until wa kadh ālika tukhraj ūn (S ūrah 30, verses 17-19), will obtain the reward he missed that day;

61 and whosoever recites it in the evening, will obtain the reward he missed that night.

14 A‛ūdhu bill āhis sam ī‛il ‛al īmi minash shay ṭānir raj īm. Ma ‛qal bin Yas ār  narrated that the Prophet  said: “Whosoever recites A‛ūdhu bill āhis sam ī‛il ‛al īmi minash shay ṭānir raj īm, three times and recites the last three verses of S ūrah al-Ḥashr (S ūrah 59, verses 22-24), All āh will appoint seventy thousand angels who will pray for him until sundown, and if he dies that day, he will die a martyr; and whosoever recites these verses at sundown, he shall achieve the same.

15 Law anzaln ā h ādhal qur āna ʿal ā jabalil … There are two ideas associated in men’s minds with a mountain: one is its height, and the other that it is rocky, stony and hard. Now comes the metaphor: the Revelation of God is so sublime that even the highest mountains humble themselves before it. The Revelation is so powerful and convincing that even the hard rock splits asunder under it. Will man then be so arrogant as to consider himself superior to it, or so hard-hearted as not to be affected by its powerful Message? The answer is “No” for unspoilt man; and “Yes” for man when degraded by sin to be the vilest of creatures.

16 Sal āmun ‛al ā n ūḥin fil ‛ālam īn… Ibn ‛As ākir narrated that Ab ī Um āmah  said that the Prophet  said: “Whosoever recites in the evening, Sal āmun ‛al ā n ūḥin fil ‛ālam īn. Inn ā kadh ālika najzil mu ḥsin īn. Innah ū min ‛ib ādinal mu ʾmin īn, no scorpion will sting him that night.

17 Aʿūdhu bikalim ātill āhit t āmm āti min sharri m ā khalaq… In Ṣaḥīḥ Muslim it is narrated from Ab ū Hurayrah  that the Prophet  said: “Whosoever says at nightfall, Aʿūdhu bikalim ātill āhit t āmm āti min sharri m ā khalaq, no harm shall affect him.

And in another Ḥad īth, a man came to the Prophet  and said: “What an affliction I received from a scorpion last night!” The Prophet  replied: “If you had said, when night fell, Aʿūdhu bikalim ātill āhit t āmm āti min sharri mā khalaq , it would not have harmed you.”

18 Bismill āhilladh ī l ā ya ḍurru… Al-Tirmidh ī and Ab ū D āwūd narrated that ‛Uthm ān ibn ‛Aff ān  said that the Prophet  said: “Whosoever says: Bismill āhilladh ī l ā ya ḍurru ma ‛asmih ī shay’un fil ar ḍi wa l ā fissam ā’i wa huwas sam ī‛ul ‛al īm, three times, no harm shall come to them.” And in another narration: “No sudden affliction will reach him.”

19 All āhumma inn ī a ṣba ḥtu minka… Ibn Assuni narrated that Ibn ‛Abb ās  said that the Prophet  said: “Whosoever says, All āhumma inn ī aṣba ḥtu minka f ī ni ‛matin wa ‛āfiyatin wa sitrin, fa’atmim ni ‛mataka ‛alayya wa ‛āfiyataka wa sitraka fidduny ā wal’ ākhirah , three times in the morning and evening, makes it incumbent upon All āh to complete His provisions upon him.

20 All āhumma inn ī a ṣba ḥtu ush-hiduka… Ab ū D āwūd narrated that Anas bin M ālik  said that the Prophet  said: “When one says, All āhumma inn ī aṣba ḥtu ush-hiduka wa ush-hidu ḥamalata ‛arshika… (until the end of the du ‛ā), All āh will free a quarter of him from the fire, and if he recites it twice, All āh will free half of him, and if he recites it three times, All āh will free three quarters of him, and if he recites it four times, (All āh will) free him from the fire.”

21 Al ḥamdulill āhi rabbil ‛ālam īn, ḥamdan … Im ām al-Nawaw ī narrates in his book, Al-Adhk ār, in the chapter on ‘Praise’ ( Al-Ḥamd ), that Ab ī Na ṣr al- Tamm ār, on the authority of Mu ḥammad ibn al-Na ḍr , said: “ Ādam  said to All āh: ‘O Lord, you have occupied my time with hard work to earn a living, so teach me something that encompasses all praise and all glorification.’ So All āh revealed to him: O Ādam, say three times in the morning and evening, Al ḥamdulill āhi

64 rabbil ‛ālam īn, ḥamdan yuw āfī ni ‛amah ū wa yuk āfi’u maz īdah . This encompasses all Praise and Glorification.”

22 Āmantu bill āhil ‛aẓīm, wa kafartu biljibti … Al-Ḥāfi ẓ al-Mundhar ī narrated in al-Targh īb wa al- Tarh īb from Mak ā’id al-Shay ṭān of ibn Ab ī al-Duny ā that ‛Urwah ibn Zubayr would seek protection by reading, three times in the morning and three times at night, Āmantu bill āhil ‛aẓīm, wa kafartu biljibti wa ṭṭāgh ūti, wastamsaktu bil ‛urwatil wuthq ā, lanfi ṣāma lah ā wall āhu sam ī‛un ‛al īm.

23 Ra ḍītu bill āhi rabban wa bil’isl āmi d īnā … Thawb ān  narrates that the Prophet  said: “Whosoever says, Ra ḍītu bill āhi rabban wa bil’isl āmi dīnā, wa biMu ḥammadin ṣallall āhu ‛alayhi wa ālihi wasallama nabiyyan wa ras ūlā, All āh will suffice him (is sufficient for him).

Al-Ḥab īb A ḥmad bin ‛Alaw ī Jamal al-Layl said that one of the reasons for a good ending ( ḥusn ā al-kh ātimah ) is diligency in his prayer.

24 Ḥasbiyall āhu l ā il āha ill ā huwa … Ab ū Dard ā’  narrates that the Prophet  said: “Whosoever says in the morning and evening, Ḥasbiyall āhu l ā il āha ill ā huwa ‛alayhi tawakkaltu wa

65 huwa rabbul ‛arshil ‛aẓīm, All āh will suffice all his matters – (both) worldly and in the Hereafter.

25 Invoking blessings and prayers upon the Prophet  The Prophet  said: “He who invokes blessings and prayers upon me in the morning and evening ten times, my intercession for him will be incumbent on me.” He also said: “Whosoever invokes blessing and prayers upon me once, All āh will bless him ten times.”

The Ḥad īths on the merits of invoking blessings upon the Prophet  are many, and many books have been written on this.

26 All āhumma inn ī as’aluka min fuj ā’atil khayr … Anas  narrates that the Prophet  used to recite, in the morning and evenings, All āhumma inn ī as’aluka min fuj ā’atil khayr, wa a ‛ūdhu bika min fuj ā’atish sharr.

27 Sayyid al-Istighf ār (the Master of Asking Forgiveness) In the Ṣaḥīḥ al-Bukh ārī, Shadd ād ibn ‛Aws narrates that the Prophet  said: “The master of istighf ār (asking forgiveness) is: All āhumma anta rabb ī l ā il āha ill ā anta… (until the end of the du ‛ā)” and then he said:

“Whosoever says it with certainty in the morning and dies on that day, will enter Paradise.”

28/29 All āhumma anta rabb ī l ā il āha ill ā anta ‛alayka … Ṭāriq ibn Ḥab īb said: “A man came to Ab ī Dard ā and said, ‘O Ab ā Dard ā your house is burning!’ He replied: ‘No, it is not. All āh, the Almighty, would never allow that – based on the words I heard from the Envoy of All āh . Whosoever says this (below) at daybreak, no affliction will befall him until night time, and whosoever says this (below) at the end of sunset, no affliction will befall him until the following morning; All āhumma anta rabb ī l ā il āha ill ā anta ‛alayka tawakkaltu … (until the end of the du ‛ā).’” And in another narration: “Nothing that he dislikes will befall him, his family or his possessions, and I have said those words today and they are: All āhumma anta rabb ī l ā il āha ill ā anta ‛alayka tawakkaltu … (until the end of the du ‛ā). Then Ab ū Dard ā rose, headed towards his house, and everyone followed him. When they arrived at his house, they found that all the surrounding houses had burnt except his house.

30 Yā Ḥayyu Y ā Qayy ūm, bira ḥmatika astagh īth … Anas  narrates that when a matter worried the Prophet , he would say: “ Yā Ḥayyu Y ā Qayy ūm, bira ḥmatika astagh īth, wa min ‛adh ābika astaj īr, a ṣli ḥ l ī sha ʾnī kullah ū, wa l ā takiln ī il ā nafs ī wa l ā il ā a ḥadim min khalqika ṭarfata ‛ayn. ” 67

31 All āhumma inn ī a ‛ūdhu bika minal hammi wal ḥazan … Ab ū Sa ‛īd al-Khu ḍar ī  narrates that the Envoy of All āh  once entered the mosque, at a time not appointed for any prescribed prayer. There he saw sitting, a man from the An ṣār, named Ab ū Um āmah. He said to him: “O Ab ā Um āmah, why do I see you sitting in the mosque at a time not for any prescribed prayer?” Ab ū Um āmah replied: “O Envoy of All āh! I am overwhelmed by grief and debts.” The Envoy of All āh  said: “Shall I teach you some words by which, if you recite them, All āh will remove your grief and discharge your debts?” He said: “Yes, O Envoy of All āh.” The Envoy of All āh said: “Say, in the morning and evening: All āhumma inn ī a ‛ūdhu bika minal hammi wal ḥazan, wa a‛ūdhu bika minal ‛ajzi wal kasal, wa a‛ūdhu bika minal jubni wal bukhl, wa a ‛ūdhu bika min ghalabatiddayn wa qahrir-rij āl. ” He said: “I did what the Envoy of All āh asked me to do, and All āh removed my grief, and discharged my debts.”

32/33 All āhumma inn ī as’alukal ‛āfiyata … Ibn ‛Umar  narrates that the Prophet  used to recite the following du ‛ā in the mornings and evenings: All āhumma inn ī as’alukal ‛āfiyata fidduny ā wal ākhirah. All āhumma inn ī as’alukal ‛afwa wal ‛āfiyata wal mu ‛āfātad d ā’imata f ī d īnī wa duny āya wa ahl ī wa mālī.

34 All āhumma anta khalaqtan ī wa anta tahd īnī … Samrah bin Jundub  narrates that the Envoy of All āh  said: “Whosoever says in the morning and evening: All āhumma anta khalaqtan ī wa anta tahd īnī, wa anta tu ṭ‛ imun ī, wa anta tasq īnī, wa anta tum ītun ī, wa anta tu ḥyīnī, wa anta ‛al ā kulli shay’in qad īr, seven times, there is nothing that he asks All āh that He would not give.”

In his Wird al-Kab īr Im ām al-Ḥadd ād mentions that this du ‛ā should be recited seven times.

35 Aṣba ḥnā ‛al ā fi ṭratil isl ām … ‛Abdurra ḥmān ibn Abr ī  said that the Envoy of All āh  used to recite, when he rose in the morning: Aṣba ḥnā ‛al ā fi ṭratil isl ām, wa ‛al ā kalimatil ikhl āṣ, wa ‛al ā d īni nabiyyin ā Mu ḥammadin ṣallall āhu ‛alayhi wa ālihi wa sallam, wa ‛al ā millati ab īnā Ibr āhīma ḥan īfan musliman wa m ā k āna minal mushrik īn.

36 All āhumma bika a ṣba ḥnā … Ab ū Hurayrah  narrated that the Prophet  used to say in the morning: “ All āhumma bika a ṣba ḥnā wa bika amsayn ā, wa bika na ḥyā wa bika nam ūtu, wa ‛alayka natawakkalu wa ilaykan nush ūr. ”

37 Aṣba ḥnā wa a ṣba ḥal mulku lill āhi … It was narrated by Ab ū D āwūd ibn M ālik al-‛Ash ‛ar ī  that the Envoy of All āh  said: “When you rise in the morning, say: Aṣba ḥnā wa a ṣba ḥal mulku lill āhi wal ḥamdu lill āhi rabbil ‛ālam īn… wa sharri m ā f īhi wa sharri m ā qablah ū wa sharri m ā ba ‛dah ū; and in the evening you should say the same.”

38 All āhumma m ā a ṣba ḥa b ī min ni ‛matin … ‛Abdull āh bin Ghann ām  narrated that the Envoy of All āh  said: “He who says, All āhumma m ā a ṣba ḥa b ī min ni ‛matin aw bi’a ḥadim min khalqika faminka wa ḥdaka l ā shar īka laka falakal ḥamdu walakash-shukru ‛al ā dh ālik , has fulfilled his thanks (towards All āh) for that day; and he who says it in the evening, has fulfilled his thanks for that night.

39/40 Sub ḥānall āhi wa bi ḥamdih ī ‛adada khalqih ī … It has been narrated by Juwayriyah Ummil Mu’min īnah  that the Prophet  left his home one morning after Fajr prayer while Juwayriyah was reciting the dhikr . After completing the ḍuḥā prayer, the Prophet  returned home and saw Juwayriyah was still reciting her dhikr . He then asked her: “Are you still reciting the dhikr since I left? He then said: “When I left you I recited four phrases three times. If you compare them with what you have been reciting since dawn, they are more befitting.” He then recited the above phrases.

The following Suwar (pl. for Sūrah ) and Āyāt (pl. for Āyah ) are found in the Wird al-La ṭīf:

Sūrah Al-Ikhl āṣ (112), Verses 1-4 (pg. 18) Sūrah Al-Falaq (113), Verses 1-5 (pg. 18) Sūrah Al-Nās (114), Verses 1-6 (pg. 20) Sūrah Al-Mu’min ūn (23), Verses 97-98 (pg. 20) Sūrah Al-Mu’minūn (23), Verses 115-118 (pg. 22) Sūrah Al-Rūm (30), Verses 17-19 (pg. 24) Sūrah Al-Ḥashr (59), Verses 21-24 (pg. 28) Sūrah Al-Ṣāff āt (37), Verses 79-81 (pg. 28) Sūrah Al-Tawbah (9), Verse 129 (pg. 32)

FORMULAIC EXPRESSIONS

 Mighty and Majestic is He

 Exalted and Sublime is He

 May All āh’s Blessings and Peace be upon him

 May peace be upon him

 May All āh be pleased with him

 May All āh be pleased with them (2)

 May All āh be pleased with them (more than 2)

NOTES ON TRANSLITERATION a ḍ b ( ṭ k t D ẓ th ‛ i j e gh ḥ | f kh q ¯ d v k dh + l t r > m r z n W s K w sh g h ṣ y }

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