The adhkār of ṣalāh are a collection of remembrances and duʿās prescribed by our beloved Prophet ﷺ to be recited in the various stages of ṣalāh.
The practice of the Prophet ﷺ was to vary the adhkār within ṣalāh. Memorising and reciting the different adhkār within your ṣalāh – (particularly in voluntary prayers) – will increase our khushūʿ (humility), help us taste the sweetness of ṣalāh, and assist us to reflect on what we are saying.
سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ ، وَتَبَارَكَ اسْمُكَ ، وَتَعَالَىٰ جَدُّكَ ، وَلَا إِلٰهَ غَيْرُكَ.
(1x)
How Perfect are You O Allah, and all praise is Yours. Your Name is most blessed, Your majesty is exalted and there is no god worthy of worship except You.
Subḥānaka Allāhumma wa bi-ḥamdika wa tabāraka-smuka wa taʿālā jadduka wa lā ilāha ghayruk.
سُبْحَان: Negates all negative attributes from Him. Thus, Allah (ʿazza wa jall) is Perfect; free from any weakness, defect and oppression. Allah (ʿazza wa jall) does not bear resemblance to any of His Creation.
حَمْدِ: Affirms all of His positive attributes. Ḥamd is to describe the praised one with perfection, love and utmost respect.
تَبَارَكَ اسْمُكَ: Your Name is Perfect, Exalted, Holy and is the source of all good in the heavens and the earth.
The Name of Allah (ʿazza wa jall) is full of blessing and good. Uttering His Name before eating prevents Shayṭān from sharing your meal. Similarly, if you slaughter an animal without uttering the Name of Allah, it remains unlawful for you to eat. Thus, all matters which are not preceded by the Name of Allah (ʿazza wa jall) are deficient and defective.
جَدُّكَ: This refers to Allah’s majesty, greatness and grandeur.
وَلاَ إِلٰهَ غَيْرُكَ: This is the kalimah (utterance) of tawḥīd (oneness), which all Messengers were sent with. It means there is none worthy of worship except for Allah (ʿazza wa jall).
All of the above naturally guides us to this ultimate word of truth. After affirming and uttering Allah’s absolute unique perfection, it only makes sense that He is the Only One who should be worshipped.
اَللّٰهُمَّ بَاعِدْ بَيْنِـيْ وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ ، اَللّٰهُمَّ نَقِّنِيْ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ، اَللّٰهُمَّ اغْسِلْ خَطَايَاىَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ.
(1x)
O Allah, distance me from my sins as You have distanced the East from the West. O Allah purify me from my sins as white cloth is purified from dirt. O Allah wash away my sins with water, hail and snow.
Allāhumma bāʿid baynī wa bayna khaṭāyāya kamā bāʿadta bayna-l-mashriqi wa-l-maghrib, Allāhumma naq-qinī min khaṭāyāya kamā yunaq-qa-th-thawbul-abyaḍu mina-d-danas, Allāhumma-ghsilnī min khaṭāyāya bil-māi’ wa-th-thalji wal-barad.
Explanation coming soon…
اَلْحَمْدُ لِلّٰهِ حَمْدًا كَثِيْرًا طَيِّبًا مُّبَارَكًا فِيْهِ.
(1x)
All praise is for Allah; an abundant, sincere and blessed praise.
Alḥamdu li-llāh ḥamdan kathīran ṭayyiban mubārakan fīh.
Explanation coming soon….
اَللّٰهُ أَكْبَرُ كَبِيْرًا ، وَالْحَمْدُ لِلّٰهِ كَثِيْرًا ، وَسُبْحَانَ اللّٰهِ بُكْرَةً وَّأَصِيْلًا.
(1x)
Allah is Greater, the Greatest: abundant praise is for Allah, and how Perfect is Allah in the morning and the evening.
Allāhu akbaru kabīrā, wa-lḥamdu li-llāh kathīrā, wa subḥāna-llāhi bukratan wa aṣilā.
Explanation coming soon…
اَللّٰهُمَّ رَبَّ جَبْرَائِيْلَ وَمِيْكَائِيْلَ وَإِسْرَافِيْلَ ، فَاطِرَ السَّمٰـوٰتِ وَالْأَرْضِ ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيْمَا كَانُوْا فِيْهِ يَخْتَلِفُوْنَ ، اِهْدِنِيْ لِمَا اخْتُلِفَ فِيْهِ مِنَ الْحَقِّ بِإِذْنِكَ ، إِنَّكَ تَهْدِيْ مَنْ تَشَآءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيْمٍ.
(3x)
O Allah, Lord of Jabrā’īl, Mīkā’īl and Isrāfīl; Creator of the heavens and the earth; Knower of the unseen and seen, You will judge between Your servants in what they used to differ. Guide me in what is contentious to the truth, by Your Will. Certainly, You guide whomsoever You will to a straight path.
Allāhumma Rabba Jabrā’īla, wa Mīkā’īla, wa Isrāfīl, fāṭira-s-samāwāti wa-l-arḍ, ʿālima-l-ghaybi wa-sh-shahādah, Anta taḥkumu bayna ʿibādika fīmā kānū fīhi yakhtalifūn, ihdinī lima-khtulifa fīhi mina-l-ḥaqqi bi-idhnik, innaka tahdī man tashā’u ilā Ṣirāṭi-m-Mustaqīm.
Explanation coming soon…
وَجَّهْتُ وَجْهِيَ لِلَّذِيْ فَطَرَ السَّمٰـوٰتِ وَالْأَرْضَ حَنِيْفًا وَّمَآ أَنَا مِنَ الْمُشْرِكِيْنَ ، إِنَّ صَلاَتِيْ وَنُسُكِيْ وَمَحْيَاىَ وَمَمَاتِيْ لِلّٰهِ رَبِّ الْعَالَمِيْنَ، لَا شَرِيْكَ لَهُ ، وَبِذٰلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِيْنَ ، اَللّٰهُمَّ أَنْتَ الْمَلِكُ لَا إِلٰهَ إِلَّا أَنْتَ ، أَنْتَ رَبِّيْ وَأَنَا عَبْدُكَ ، ظَلَمْتُ نَفْسِيْ وَاعْتَرَفْتُ بِذَنْبِيْ فَاغْفِرْ لِيْ ذُنُوْبِيْ جَمِيْعًا، إِنَّهُ لَا يَغْفِرُ الذُّنُوْبَ إِلَّا أَنْتَ ، وَاهْدِنِيْ لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِيْ لِأَحْسَنِهَا إِلَّا أَنْتَ ، وَاصْرِفْ عَنِّيْ سَيِّئَهَا لَا يَصْرِفُ عَنِّيْ سَيِّئَهَا إِلَّا أَنْتَ ، لَبَّيْكَ وَسَعْدَيْكَ ، وَالْخَيْرُ كُلُّهُ فِيْ يَدَيْكَ ، وَالشَّرُّ لَيْسَ إِلَيْكَ ، أَنَا بِكَ وَإِلَيْكَ ، تَبَارَكْتَ وَتَعَالَيْتَ ، أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ.
(1x)
I have turned my face towards the One who created the heavens and the earth, turned away from all that is false having surrendered to Allah, and I am not of the polytheists. My ṣalāh, my sacrifice, my life and my death are all for Allah, Lord of the worlds, who has no partners. I have been commanded of this, and I am of those who submit. O Allah, You are the King, there is no god worthy of being worshipped except You. You are my Lord and I am Your slave. I have wronged myself and I confess my sins. Forgive all of my sins, for no one forgives except You. Guide me to the best of character, for no one guides to the best of it except You; and turn the evil of it away from me, for no one turns it away except You. Here I am, seeking Your pleasure and at Your service. All good is in Your hands and no evil is attributed to You. My (existence, protection and success) is from You and I am returning to You. You are Most Blessed and You are Most Exalted. I seek Your forgiveness and repent to You.
Wajjahtu wajhī lil-ladhī faṭara-s-samāwāti wal-arḍa ḥanīfan wa mā ana mina-l-mushrikīn, inna ṣalātī, wa nusukī, wa maḥyāya, wa mamātī lil-lāhi Rabbi-l-ʿĀlamīn, la sharīka lahu wa bi-dhālika umirtu wa ana mina-l-muslimīn. Allāhumma Antal-Maliku lā ilāha illā Ant, Anta Rabbī wa ana ʿabduk, ẓalamtu nafsī waʿtaraftu bi-dhambī, fa-ghfir lī dhunūbī jamīʿā, innahū lā yaghfiru-dh-dhunūba illā Ant, wa-hdinī li-aḥsani-l-akhlāqi lā yahdī li-aḥsanihā illā Ant, wa-ṣrif ʿannī sayyi’ahā lā yaṣrifu ʿannī sayyi’ahā illā Ant, labbayka wa saʿdayk, wal-khayru kulluhū fī yadayk, wa-sh-sharru laysa ilayk, ana bika wa ilayk, tabārakta wa taʿālayt, astaghfiruka wa atūbu ilayk.
By saying this duʿā’, you remind yourself of what Ibrāhīm (ʿalayhis-salām) said. You affirm the Oneness of Allah and disassociate yourself from shirk. The duʿā’ acts as a reminder of your purpose in life and that everything you do is for Him. You seek forgiveness and you ask Allah (ʿazza wa jall) to grant you beautiful character. You praise Him and show your desperate need of Him.
اَللّٰهُمَّ لَكَ الْحَمْدُ ، أَنْتَ نُوْرُ السَّمٰـوٰتِ وَالْأَرْضِ وَمَنْ فِيْهِنَّ ، وَلَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمٰـوٰتِ وَالْأَرْضِ وَمَنْ فِيْهِنَّ ، وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ ، وَوَعْدُكَ حَقٌّ ، وَقَوْلُكَ حَقٌّ ، وَلِقَاؤُكَ حَقٌّ ، وَالْجَنَّةُ حَقٌّ ، وَالنَّارُ حَقٌّ ، وَالسَّاعَةُ حَقٌّ ، وَالنَّبِيُّوْنَ حَقٌّ ، وَمُحَمَّدٌ حَقٌّ ، اَللّٰهُمَّ لَكَ أَسْلَمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَبِكَ اٰمَنْتُ، وَإِلَيْكَ أَنَبْتُ ، وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ.
(1x)
O Allah, for You Alone is all praise; You are the Light of the heavens and the earth and whatever is therein. For You Alone is all praise; You are the Maintainer of the heavens and the earth and whatever is therein. And for You Alone is all praise; You are the Truth, Your promise is the truth, and Your speech is the truth. The meeting with You is the truth, Paradise is the truth, and Hell-Fire is the truth. The Final Hour is the truth, the Prophets are the truth and Muhammad is the truth. O Allah, I surrender myself to You Alone, I put my trust in You Alone, and I believe in You Alone. I turn to You Alone, I complain of my opponents to You Alone and I refer judgement to You Alone.
Allāhumma laka-l-ḥamdu Anta Nūru-s-samāwāti wa-l-arḍi wa man fīhinn, wa laka-l-ḥamdu Anta Qayyimu-s-samāwāti wa-l-arḍi wa man fīhinn, wa laka-l-ḥamd, Anta-l-Ḥaqq wa waʿduka ḥaqq, wa qawluka ḥaqq, wa liqā’uka ḥaqq, wal-jannatu ḥaqq, wa-n-nāru ḥaqq, wa-s-sāʿatu ḥaqq, wa-n-nabiyyūna ḥaqq, wa muḥammadun ḥaqq, Allāhumma laka aslamtu wa ʿalayka tawakkaltu wa bika āmantu, wa ilayka anabtu, wa bika khaṣamtu, wa ilayka ḥākamtu.
Explanation coming soon….
سُبْحَانَ اللّٰهِ رَبِّ الْعَالَمِيْنَ ، سُبْحَانَ اللّٰهِ وَبِحَمْدِهِ.
(1x)
Allah is free from imperfection, the Lord of all the worlds. Allah is free from imperfection, and all praise is due to Him.
Subḥānallāhi Rabbi-l-ālamin, subḥānallāhi wa bi-ḥamdih.
Explanation coming soon….
اَللهُ أَكْبَرُ (x10)، اَلْحَمْدُ لِلّٰهِ (x10)، سُبْحَانَ اللهِ (x10)، لَا إِلٰهَ إِلَّا اللهُ (x10)، أَسْتَغْفِرُ اللهَ (x10)، اَللّٰهُمَّ اغْفِرْ لِيْ وَاهْدِنِيْ وَارْزُقْنِيْ وَعَافِنِيْ ، أَعُوْذُ بِاللّٰهِ مِنْ ضِيْقِ الْمَقَامِ يَوْمَ الْقِيَامَةِ.
(1x)
Allah is the Greatest. All praise be to Allah. Allah is free from imperfection. There is no god but Allah. I seek Allah’s forgiveness. O Allah, forgive me, guide me, grant me sustenance and wellbeing. I seek your protection from the anguish of standing on the Day of Judgement.
Allāhu akbar (x10), alḥamdu li-llāh (x10), subḥāna-llāh (x10), lā ilāha illā-Allāh (x10), astaghfiru-l-llāh (x10), Allāhumma ghfir lī wa-hdinī wa-rzuqnī wa āfinī, aʿūdhu bi-llāhi min ḍīqi-l-maqāmi yawma-l-qiyāmah.
Explanation coming soon….
أَعُوْذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيْمِ.
(1x)
I seek protection in Allah from the rejected Shayṭān.
Aʿūdhu bi-llāhi mina-sh-Shayṭāni-r-rajīm.
أَعُوْذُ: I take refuge, safeguard myself, take precaution, and I am careful. عاذَ means to flee from that which you fear will harm you to that which will protect you from it.
Istiʿādhah (seeking protection) is essentially an act of the heart. When seeking protection with Allah, you are: (1) throwing yourself in front of Him, displaying your need of Him, and (2) submitting and humbling yourself in front of Him.
Istiʿādhah also acts as an acknowledgement of Allah’s ultimate power, and the human being’s weakness and inability to combat the unseen enemy, Shayṭān.
Ṣalāh is the Shayṭān’s battlefield. No other situation enrages and annoys Shayṭān more than ṣalāh. First, Shayṭān will try to make you miss your ṣalāh. If he fails, he will try to make you delay it as much as possible. Again, if he fails, he will try to dissuade you from your sunnah and nafl prayers. If he still fails to deter you, he will come to you in your ṣalāh and try to ruin it with his constant whispers.
Be vigilant and constantly guard your ṣalāh, for Shayṭān is a thief who wants to ‘steal’ from your ṣalāh until you have nothing left in it. Shayṭān is an evil enemy. His invisibility makes him even more deadly. Because we cannot see him, we forget about him. In an increasingly material world, when we have a problem, we tend to look for physical causes. It would not be considered ‘intellectual’ or ‘scientific’ to blame Shayṭān and his cronies. Although he is not always the culprit, Shayṭan is constantly inflicting his evil on the children of Ādam. He comes and goes. He is described in the Qur’ān as ‘khannās’: the one who retreats and comes back. He always lurks about to inflict maximum damage wherever possible.
Reflecting (tadabbur) on the Qur’ān gives life to the heart, and is the secret of worldly and heavenly bliss. Shayṭān however will try his best to prevent this and be a barrier between you and the Qur’ān.
Shayṭān rages with envy. The angels prostrated to Ādam in obedience to Allah’s command, whilst he refused and was thrown out of Paradise. Up until today, he tries his utmost to prevent the sons of Ādam from prostrating. When you understand his envy and his tenacity in pursuing you, remember that you cannot defeat him by yourself: you need his and your Master, Allah (ʿazza wa jall), on your side.
It is for this reason that Ibn Taymiyyah (raḥimahullāh) once told his student, Ibn al-Qayyim (raḥimahullāh), “If a shepherd-dog attacks you, don’t bother fighting him back. Instead seek the help of the shepherd because he will push the dog away from you and will protect you from him.” Thus, the protection of Allah (ʿazza wa jall) – the All-Powerful (alQawiyy), the Guardian (al-Ḥafīẓ) – is our most effective weapon to defeat Shayṭān.
أَعُوْذُ بِاللّٰهِ السَّمِيْعِ الْعَلِيْمِ مِنَ الشَّيْطَانِ الرَّجِيْمِ، مِنْ هَمْزِهِ وَنَفْخِهِ وَنَفْثِهِ.
(1x)
I seek protection in Allah, the All-Hearing and All-Knowing from the rejected Shaytān; from him inciting madness, pride and reprehensible poetry.
Aʿūdhu bi-llāhi-s-Samīʿi-l-ʿAlīm mina-sh-Shayṭāni-r-rajīm, min hamzihī wa nafkhihī wa nafthih.
أَعُوْذُ: I take refuge, safeguard myself, take precaution, and I am careful. عاذَ means to flee from that which you fear will harm you to that which will protect you from it.
Istiʿādhah (seeking protection) is essentially an act of the heart. When seeking protection with Allah, you are: (1) throwing yourself in front of Him, displaying your need of Him, and (2) submitting and humbling yourself in front of Him.
Istiʿādhah also acts as an acknowledgement of Allah’s ultimate power, and the human being’s weakness and inability to combat the unseen enemy, Shayṭān.
Ṣalāh is the Shayṭān’s battlefield. No other situation enrages and annoys Shayṭān more than ṣalāh. First, Shayṭān will try to make you miss your ṣalāh. If he fails, he will try to make you delay it as much as possible. Again, if he fails, he will try to dissuade you from your sunnah and nafl prayers. If he still fails to deter you, he will come to you in your ṣalāh and try to ruin it with his constant whispers.
Be vigilant and constantly guard your ṣalāh, for Shayṭān is a thief who wants to ‘steal’ from your ṣalāh until you have nothing left in it. Shayṭān is an evil enemy. His invisibility makes him even more deadly. Because we cannot see him, we forget about him. In an increasingly material world, when we have a problem, we tend to look for physical causes. It would not be considered ‘intellectual’ or ‘scientific’ to blame Shayṭān and his cronies. Although he is not always the culprit, Shayṭan is constantly inflicting his evil on the children of Ādam. He comes and goes. He is described in the Qur’ān as ‘khannās’: the one who retreats and comes back. He always lurks about to inflict maximum damage wherever possible.
Reflecting (tadabbur) on the Qur’ān gives life to the heart, and is the secret of worldly and heavenly bliss. Shayṭān however will try his best to prevent this and be a barrier between you and the Qur’ān.
Shayṭān rages with envy. The angels prostrated to Ādam in obedience to Allah’s command, whilst he refused and was thrown out of Paradise. Up until today, he tries his utmost to prevent the sons of Ādam from prostrating. When you understand his envy and his tenacity in pursuing you, remember that you cannot defeat him by yourself: you need his and your Master, Allah (ʿazza wa jall), on your side.
It is for this reason that Ibn Taymiyyah (raḥimahullāh) once told his student, Ibn al-Qayyim (raḥimahullāh), “If a shepherd-dog attacks you, don’t bother fighting him back. Instead seek the help of the shepherd because he will push the dog away from you and will protect you from him.” Thus, the protection of Allah (ʿazza wa jall) – the All-Powerful (alQawiyy), the Guardian (al-Ḥafīẓ) – is our most effective weapon to defeat Shayṭān.
بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيْمِ.
(1x)
In the Name of Allah, the All-Merciful, the Very Merciful.
Bismi-llāhi-r-Raḥmāni-r-Raḥīm.
You start by asking for the help of Allah (ʿazza wa jall). Through this, you are expressing your servitude to Him. By uttering His Name, you are also asking Him to bless you in all that you doز
بِسْمِ اللهِ: ِِBy stating ‘In the Name of Allah’ you are saying ‘I begin with every Name that belongs to Him.’ This includes all of His Most Beautiful and Perfect Names, and you are asking Him through all of His Names. By saying bismillāh, you are acknowledging His rubūbiyyah and ulūhiyyah (Oneness in His Lordship and right to being worshipped).
اللهِ: The only One deserving of being singled out for worship due to His Perfect Godly Attributes. Many scholars have regarded this Name to be ‘the Greatest Name of Allah’. It is a comprehensive name which includes all of His Names. It can only be used for Him.
الرَّحْمَـٰنِ الرَّحِيْمِ: Allah (ʿazza wa jall) is an Extremely Merciful Lord. Allah (ʿazza wa jall) sustains us, but He does not do so because He needs us; rather, He sustains us out of His mercy. His Lordship is characterised by mercy and justice, and not oppression. Even His punishment arises from pure justice.
Both the words that constitute this āyah – al-Raḥmān and al-Raḥīm – originate from the word raḥmah. Raḥmah can be understood as mercy, compassion and tenderness.
**What is the difference between al-Raḥmān and al-Raḥīm?**
Al-Raḥmān is a Name which encompasses the mercy Allah shows to all of His creation. However, al-Raḥīm is a specific attribute that is exclusive to the believers, both in this world and in the hereafter. The form of raḥmah He extends to the believers – particularly to His friends (awliyā’) – differs from His general mercy which He extends to all of His creation.
Al-Raḥmān can also mean the one who is extremely merciful, whereas al-Raḥim is the one who is permanently merciful. Together, these Names describe Allah b as extremely merciful, all the time.
Although the scholars have mentioned other differences, it is important to remember that both Names encompass all aspects and dimensions of mercy.
The mercy of Allah knows no bounds. He said, “My mercy encompasses everything” (7:156). The Messenger of Allah (ṣall Allāhu ʿalayhi wa sallam) said that Allah said, “Indeed My mercy has preceded My anger” (Muslim).
Every blessing we have stems from His mercy. We were created through His mercy; the Messengers and the Books were sent down to guide us towards the truth through His Mercy and Paradise was created through His Mercy.
It is because of His mercy that we are invited to stand before Him, humbling ourselves, pleading with Him, praising Him and talking to Him. It is because of His mercy that – through ṣalāh – you become more aware of and closer to Him.
If we want to be recipients of Allah’s mercy, we must be merciful to His creation, as he (ʿazza wa jall) said, “Have mercy on those who are on the earth, and the One who is in the Heaven will have mercy on you” (Tirmidhī). Just as Allah (ʿazza wa jall) nourishes us with love and mercy, we should nurture ourselves and those under our care with love and mercy
سُبْحَانَ رَبِّـيَ الْعَظِيْمِ.
(1x)
How perfect is my Lord, the Magnificent.
Subḥāna Rabiyya-l-ʿAẓīm.
Rukūʿ is one of the most significant pillars of ṣalāh. Its position is one of the most intense symbols of servitude, submission and humility. In rukūʿ, not only do you glorify Allah (ʿazza wa jall) but you also simultaneously humble: the heart, the tongue and the limbs. Feel your self-importance diminishing, whilst the awe and glory of Allah (ʿazza wa jall) expand in your heart. The more your heart glorifies Allah(ʿazza wa jall), the fear and awe of His creation will slowly vanish from your heart.
Everything other than Allah (ʿazza wa jall) will begin to appear small and insignificant.
Do not rush this position. Take your time, prolong your rukūʿ whenever possible and inshā’Allah you will feel the sweetness and joy in this position.
**The secret of rukūʿ**
The adhkār (remembrances) of rukūʿ are the secret of this pillar. Make every effort to memorise them. They will help you in internalising the greatness and grandeur of Allah. The Prophet (ṣall Allāhu ʿalayhi wa sallam) would lengthen his rukūʿ to the same duration as his qiyām in his voluntary prayers, repeating the following adhkār with humility, devotion and reflection:
سُبْحَانَ رَبِّـيَ الْعَظِيْمِ
In stating the word ‘subḥan’, you are declaring the perfection of Allah and negating all deficiencies. This is followed by the word ‘rabbī’ (my Lord). Note the use of the pronoun ‘my’. Saying ‘my’ should stir a sense of closeness, bonding and love. Allah is my Lord, the One who created me, nurtures me, feeds me, clothes me, heals me and manages all of my affairs. Next, you describe Him as ‘al-ʿAẓīm’: the Magnificent, the Great.
**سُبْحَانَ اللهِ** means to glorify Allah above any imperfection or deficiency i.e Allah is free from all defects. Allah is the Most Glorified who has no partner or rival, who possesses every aspect of perfection, and whose actions are pure and free from evil.
سُبْحَانَ ذِي الْجَبَرُوْتِ ، والْمَلَكُوْتِ ، والْكِبْرِيَاءِ ، والْعَظَمَةِ.
(1x)
How perfect is the Owner of might, dominion, grandeur and greatness!
Subḥāna dhi-l-jabarūt, wa-l-malakūt, wa-l kibriyā’, wa-l-ʿaẓamah.
**اَلْجَبَرُوْتِ** might]: the origin of this word is jabr. This refers to:
The power and might of Allah , through which He compels His creation according to His will, and through which He will seize the worldly jabābirah (tyrants).
Allah mending and restoring the condition of those who are ‘broken’, weak and oppressed.
The sublimeness of Allah which cannot be comprehended by the
limited human mind.
**اَلْمَلَكُوْتِ** dominion]: Allah is the King, whose dominion is everything that surrounds us; that which we can see and cannot see. Of the latter are the Kursī, the Throne of Allah, Paradise and the Hell-fire.
**اَلْكِبْرِيَاءِ ** grandeur]: This quality is only praiseworthy for Allah, and is not one that human beings should have. Only He is entirely Perfect in every sense.
**ِاَلْعَظَمَةِ** greatness]: There is nothing greater, more vast and more powerful than Allah. Our limited minds cannot perceive His greatness.
اَللّٰهُمَّ لَكَ رَكَعْتُ ، وَبِكَ اٰمَنْتُ ، وَلَكَ أَسْلَمْتُ ، خَشَعَ لَكَ سَمْعِيْ ، وَبَصَرِيْ ، وَمُخِّيْ ، وَعَظْمِيْ ، وَعَصَبِيْ.
(1x)
O Allah, for You Alone I have bowed in prayer, in You Alone I have believed, and to You Alone I have submitted. My hearing, sight, mind, bones and nerves are humble to You.
Allāhumma laka rakʿatu, wa bika āmantu, wa laka aslamtu, khashʿa laka samʿī, wa baṣarī, wa mukhkhī, wa aẓmī, wa aṣabī.
**سَمْعِيْ** My hearing]: My hearing has humbled to You, thereby, ensuring I will not listen to anything that displeases you. I will not listen to evil speech, backbiting or music.
**بَصَرِيْ** My sight]: My sight has humbled to You. I will, therefore, not look at anything unlawful.
These two senses have been singled out in this duʿā’ because they are responsible for most of our distractions. The humbling of both these senses and ensuring they submit to Allah will result in an automatic decrease in the whispers of Shayṭān. The impact of this will then appear on the rest of the body.
سُبُّوْحٌ، قُدُّوْسٌ، رَبُّ الْمَلَائِكَةِ وَالرُّوْحِ.
(1x)
The Supremely Perfect, The Most Pure, The Lord of the Angels and the Spirit (Jibrīl).
Subbūḥun, Quddūsun, Rabbul-malā’ikati wa-r-rūḥ.
**قُدُّوْسٌ** The Most Pure]: Allah b is Pure from all defects and evil. He is Pure in His Essence and in all of His actions. He is Free from what our imaginations perceive about Him; He transcends what we think of as ‘perfection’. He is Free from oppression, partner or child. There is no one like Him. He purifies the hearts of His believing slaves, and is glorified by them and the angels.
سُبْحَانَكَ اللّٰهُمَّ رَبَّنَا وَبِحَمْدِكَ ، اَللّٰهُمَّ اغْفِرْ لِيْ.
(1x)
How perfect are You, O Allah, our Lord, and all praise is for You. O Allah, forgive me.
Subḥānaka Allāhumma Rabbanā, wa bi-ḥamdika, Allāhumma-ghfir lī.
This duʿā’ affirms the positive attributes of Allah(ʿazza wa jall), and negates all negative attributes. The praise also precedes the request for forgiveness, making it likelier to be accepted.
The Prophet ﷺ would supplicate regularly with this duʿā’. ʿĀ’ishah (raḍiy Allāhu ʿanhā) reported, “I did not see the Messenger of Allah ﷺ performing any prayer since (Sūrah
al-Naṣr) was revealed, except that he supplicated or said in it [the above supplication]” (Muslim).
This is because Sūrah al-Naṣr contains the direct commandment of Allah (ʿazza wa jall) to His beloved ﷺ: “Then extol the perfection and praise of your Lord, and seek forgiveness from Him. Surely He is Ever-Relenting” (110:3).
The above command was revealed to him at the end of his life to prepare him to meet his Lord. Thus, he ﷺ was instructed to occupy himself in glorifying, praising and seeking forgiveness from Him.
سُبْحَانَكَ وَبِحَمْدِكَ لَا إِلٰهَ إِلَّا أَنْتَ.
(1x)
How Perfect are You, and all praise is for You. There is no god worthy of worship except You.
Subḥānaka wa bi-ḥamdika lā ilāha illā ant.
Explanation coming soon…
اَللّٰهُمَّ رَبَّنَا لَكَ الْحَمْدُ.
(1x)
O Allah, our Lord, to You Alone belongs all praise.
Allāhumma Rabbanā laka-l-ḥamd.
Explanation coming soon…
رَبَّنَا وَلَكَ الْحَمْدُ، حَمْدًا كَثِيْرًا طَيِّبًا مُّبَارَكًا فِيْهِ.
(1x)
Our Lord, to You Alone belongs all praise; abundant, pure and blessed praise.
Rabbanā laka-l-ḥamdu, ḥamdan kathīran ṭayyiban mubārakan fīh.
Explanation coming soon…
لِرَبِّيَ الْحَمْدُ ، لِرَبِّيَ الْحَمْدُ.
(1x)
For my Lord alone is all praise. For my Lord alone is all praise.
Li-Rabbiya-l-ḥamd, li-Rabbiya-l-ḥamd.
Explanation coming soon…
رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمٰـوٰتِ وَالأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ ، أَهْلَ الثَّنَاءِ وَالْمَجْدِ ، أَحَقُّ مَا قَالَ الْعَبْدُ – وَكُلُّنَا لَكَ عَبْدٌ – اَللّٰهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ.
(1x)
O Allah, Our Lord, for You Alone is all praise; praise which fills the heavens, which fills the earth, which fills whatever is in between them, and which fills whatever You wish after that. The greatest truth the slave can utter is – and we are all Your slaves – O Allah, there is none who can withhold what You give, and none can give what You withhold; and the wealth of the wealthy does not avail him from You
Rabbanā laka-l-ḥamdu mil’a-s-samāwati wa-l-arḍ, wa mil’a mā shi’ta min shay’in baʿdu ahla-thanā’i wa-l-majd, aḥaqqu mā qāla-l-ʿabdu, wa kullunā laka ʿabdun: Allāhumma lā māniʿa li-mā aʿaṭayt, wa lā muʿṭiya li-mā manʿat, wa lā yanfaʿu dha-l-jaddi minka-l-jadd.
**لَا مَانِعَ لِمَا أَعْطَيْتَ ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ** (O Allah, there is none who can withhold what You give, and none can give what You withhold]: This is reminiscent of the Prophet’s advice to his cousin ʿAbdullāh b. ʿAbbās (raḍiy Allāhu ʿanhu), who narrated, “One day I was behind the Messenger of Allah ﷺ (on a camel) and he said to me, ‘Son, I
will teach you some words: Be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the nation gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’ (Tirmidhī).
**اَلْجَدُّ**: Jadd means good fortune and includes: wealth, power, and fame. None of these can protect you from the punishment of Allah (ʿazza wa jall).
اَللّٰهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمٰـوٰتِ وَمِلْءَ الْأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ.
(1x)
O Allah, for You Alone is all Praise which fills the heavens and the earth and all that is in between them, and which fills whatever You wish after that.
Allāhumma Rabbanā laka-l-ḥamdu mil’a-s-samāwati wa mil’a-l-arḍ, wa mil’a mā baynahumā, wa mil’a mā shi’ta min shay’in baʿdu.
**لَا مَانِعَ لِمَا أَعْطَيْتَ ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ** (O Allah, there is none who can withhold what You give, and none can give what You withhold]: This is reminiscent of the Prophet’s advice to his cousin ʿAbdullāh b. ʿAbbās (raḍiy Allāhu ʿanhu), who narrated, “One day I was behind the Messenger of Allah ﷺ (on a camel) and he said to me, ‘Son, I
will teach you some words: Be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the nation gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’ (Tirmidhī).
**اَلْجَدُّ**: Jadd means good fortune and includes: wealth, power, and fame. None of these can protect you from the punishment of Allah (ʿazza wa jall).
اَللّٰهُمَّ لَكَ الْحَمْدُ مِلْءَ السَّمَاءِ وَمِلْءَ الْأَرْضِ، وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ، اَللّٰهُمَّ طَهِّرْنِيْ بِالثَّلْجِ وَالْبَرَدِ وَالْمَاءِ الْبَارِدِ، اَللّٰهُمَّ طَهِّرْنِيْ مِنَ الذُّنُوْبِ وَالْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الْوَسَخِ.
(1x)
O Allah, purify me with snow, hail and cold water. O Allah, purify me from sins and mistakes as white cloth is purified of dirt.
Allāhumma laka-l-ḥamdu mil’a-s-samā’i wa mil’a-l-arḍ, wa mil’a mā shi’ta min shay’in baʿdu, Allāhumma tahhirnī bi-thalji wa-l-mā’i-l-bārid, Allāhumma ṭahhirnī mina-dh-dhunūb wa-l-khaṭāyā kamā yunaqqa-th-thawbu-l-abyaḍu mina-l-wasakh.
**لَا مَانِعَ لِمَا أَعْطَيْتَ ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ** (O Allah, there is none who can withhold what You give, and none can give what You withhold]: This is reminiscent of the Prophet’s advice to his cousin ʿAbdullāh b. ʿAbbās (raḍiy Allāhu ʿanhu), who narrated, “One day I was behind the Messenger of Allah ﷺ (on a camel) and he said to me, ‘Son, I
will teach you some words: Be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the nation gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’ (Tirmidhī).
**اَلْجَدُّ**: Jadd means good fortune and includes: wealth, power, and fame. None of these can protect you from the punishment of Allah (ʿazza wa jall).
سُبْحَانَ رَبِّـيَ الْأَعْلَىٰ.
(1x)
How Perfect is my Lord, the Most High.
Subḥāna Rabbiya-l-Aʿlā.
Explanation coming soon…..
سُبُّوْحٌ قُدُّوْسٌ، رَبُّ الْمَلَائِكَةِ وَالرُّوْحِ.
(1x)
The Supremely Perfect, The Most Pure, The Lord of the Angels and the Spirit (Jibrīl).
Subbūḥun, Quddūsun, Rabbul-malā’ikati wa-r-rūḥ.
Explanation coming soon…..
سُبْحَانَكَ اللّٰهُمَّ رَبَّنَا وبِحَمْدِكَ ، اَللّٰهُمَّ اغْفِرْ لِيْ.
(1x)
How Perfect are You, Allah our Lord, and for You is all praise. O Allah, forgive me.
Subḥānaka Allāhumma Rabbanā, wa bi-ḥamdika, Allāhumma-ghfir lī.
Explanation coming soon…..
سُبْحَانَكَ وَبِحَمْدِكَ ، لَا إِلٰهَ إِلَّا أَنْتَ.
(1x)
You are free from imperfection, and all praise is to You. There is no god worthy of worship except You.
Subḥānaka wa bi-ḥamdika lā ilāha illā ant.
Explanation coming soon…..
اَللّٰهُمَّ لَكَ سَجَدْتُ ، وَبِكَ اٰمَنْتُ ، وَلَكَ أَسْلَمْتُ ، سَجَدَ وَجْهِيْ لِلَّذِيْ خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ ، تَبَارَكَ اللّٰهُ أَحْسَنُ الْخَالِقِيْنَ.
(1x)
O Allah, for You Alone I have prostrated, in You Alone I have believed, and to You Alone I have submitted. My face has prostrated to the One who created and fashioned it, and who formed its hearing and sight. Blessed is Allah, the Best of Creators.
Allāhumma laka sajadtu, wa bika āmantu, wa laka aslamtu, sajada wajhī lil-ladhī kalaqahū, wa ṣawarrahū, wa shaqqa samʿahū wa baṣarahū, tabāraka-l-lāhu aḥsanu-l-khāliqīn.
Whilst reading this duʿā’, feel a sense of shame and shyness from the One who granted you all of the aforementioned blessings; and yet you still disobey Him.
Imagine you were blind and Allah (ʿazza wa jall) had not bestowed you with the gift of sight.
Imagine you were deaf and you could not hear your loved ones or the recitation of the Qur’ān.
سُبْحَانَ ذِي الْجَبَرُوْتِ ، وَالْمَلَكُوْتِ ، وَالْكِبْرِيَاءِ ، وَالْعَظَمَةِ.
(1x)
How perfect is the Owner of might, dominion, grandeur and greatness.
Subḥāna Dhil-jabarūt, wal-malakūt, wal-kibriyā’i wal-ʿaẓamah.
Explanation coming soon…
اَللّٰهُمَّ اغْفِرْ لِيْ ذَنْبِيْ كُلَّهُ ، دِقَّهُ وَجِلَّهُ ، وَأَوَّلَهُ وَآخِرَهُ ، وَعَلَانِيَتَهُ وَسِرَّهُ.
(1x)
O Allah, forgive for me all of my sins: the minor and major, the first and the last, the public and the private (Muslim 483).
Allāhumma-ghfir lī dhambī kullah, diqqahū wa jillah, wa awwalahū wa ākhirah, wa ʿalāniyatahū wa sirrah.
Explanation coming soon…
اَللّٰهُمَّ إِنّيْ أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ ، وَبِمُعَافَاتِكَ مِنْ عُقُوْبَتِكَ ، وَبِكَ مِنْكَ ، لَا أُحْصِيْ ثَنَاءً عَلَيْكَ ، أَنْتَ كَمَا أَثْنَيْتَ عَلَىٰ نَفْسِكَ.
(1x)
O Allah, indeed, I seek protection in Your pleasure from Your anger, and in Your forgiveness from Your punishment, and in You from Your [aforementioned anger and punishment]. I cannot enumerate Your praise. You are as You have praised Yourself.
Allāhumma innī aʿūdhu bi-riḍāka min sakhatik, wa bi-muʿāfātika min ʿuqūbatik, wa bika minka, lā uḥṣī thanā’an ʿalayk, Anta kamā athnayta ʿalā nafsik.
Explanation coming soon…
سَجَدَ وَجْهِيْ لِلَّذِيْ خَلَقَهُ ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ ، فَتَبَارَكَ اللّٰهُ أَحْسَنُ الْخَالِقِيْنَ.
(1x)
My face has prostrated to the One who created it, and who formed its hearing and sight through His power and strength. How Blessed is Allah, the Best of Creators.
Sajada wajhī lil-ladhī kalaqahū, wa shaqqa samʿahū wa baṣarahū bi-hawlihī wa quwwatihī, fatabāraka-l-lāhu aḥsanu-l-khāliqīn.
Explanation coming soon…
اَللّٰهُمَّ اكْتُبْ لِيْ بِهَا عِنْدَكَ أَجْرًا ، وَضَعْ عَنِّيْ بِهَا وِزْرًا ، وَاجْعَلْهَا لِيْ عِنْدَكَ ذُخْرًا ، وَتَقَبَّلْهَا مِنِّيْ كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ.
(1x)
O Allah, record for me a reward by You through it [i.e. the prostration] and remove from me my sins because of it. Make it a treasure for me in Your keeping, and accept it from me as You accepted it from Dāwūd.
Allāhumma-ktub lī bihā ʿindaka ajrā, wa-ḍaʿ ʿannī bihā wizrā, wa-jalhā lī indaka dhukhrā,wa-taqabbalhā minnī kamā taqabbaltahā min ʿabdika Dāwūd.
Explanation coming soon…
رَبِّ اغْفِرْ لِيْ ، رَبِّ اغْفِرْ لِيْ.
(1x)
My Lord, forgive me. My Lord, forgive me.
Rabbi-ghfir lī, Rabbi-ghfir lī.
Imagine yourself kneeling, waiting for your name to be called out on the Day of Fear in order to be punished. Then you are given a chance to seek pardon; this is your chance. Before it is too late, you implore Allah: ‘My Lord, forgive me…My Lord, forgive me…My Lord, forgive me.’
The aforementioned duʿā’ need not be limited to two repetitions; rather, it should be repeated as many times as possible.
اَللّٰهُمَّ اغْفِرْ لِيْ ، وَارْحَمْنِيْ ، وَعَافِنِيْ ، وَاهْدِنِيْ ، وَارْزُقْنِيْ.
(1x)
O Allah, forgive me, have mercy on me, grant me wellbeing, guide me and grant me sustenance.
Allāhumma-ghfir lī, war-ḥamnī, wa ʿāfinī, wah-dinī war-zuqnī.
All the benefits of this world and of the hereafter are combined in this duʿā’.
اَلتَّحِيَّاتُ لِلّٰهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، اَلسَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ ، اَلسَّلاَمُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللّٰهِ الصَّالِحِيْنَ، أَشْهَدُ أَنْ لَّا إِلٰهَ إِلَّا اللّٰهُ ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ.
(1x)
All royal greetings belong to Allah, as do prayers and good (deeds and words). May peace, the mercy of Allah and His blessings be upon you O Prophet. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no god except Allah and I bear witness that Muhammad is His slave and Messenger.
At-taḥiyyātu lil-lāhi, wa-ṣalawātu, wa- ṭayyibātu, as-salāmu ʿalyaka ayyuha-n-nabiyyu wa raḥmatul-lāhi wa barakātuh, as-salāmu ʿalyanā wa ʿalā ʿibādillah-ṣ-ṣalihīn, ash-hadu an-lā ilāha illa-l-lāhu wa ashadu an-na Muḥammadan ʿabduhū wa rasūluh.
**اَلتَّحِيَّاتُ** [All royal greetings]: In different cultures, royalty are shown respect in different ways. Some stand upon their arrival and wait for them to be seated before they themselves sit down. Others bow and curtsy. Royalty are also addressed with specific terms of honour (‘Your Honour/Majesty, Your RoyalHighness’, etc.) and protocols usually dictate what can and cannot be uttered when greeting them.
Taḥiyyāt is plural of the word taḥiyyah, and is derived from the word ‘ḥayāt’, meaning life in Arabic. It is a form of greeting similar to ‘Long live the King/ Queen…’ For Allah (ʿazza wa jall), it means that everlasting kingship, ownership and sovereignty belong only to Him as He Alone is the Ever-Living, the only One who
will never die. Thus, He (ʿazza wa jall) is most worthy of all praises and greetings. This is why we say the plural form at-Taḥiyyātu (all royal greetings) and not at-Taḥiyyatu (the singular form) to Allah.
**وَالصَّلَوَاتُ** [All prayers]: All of the ṣalāh we pray and the supplications we make are only directed to Allah.
**وَالطَّيِّبَاتُ** ]All good]: Ṭayyibāt refers to pure attributes, actions and words. Allah (ʿazza wa jall) is Pure and only accepts the ‘pure’. All of His Actions and Attributes are Pure.
He is the Lord of the pure ones, and it is only the pure ones who will be granted closeness to Him in the Abode of eternal honour (Paradise). Only pure actions and words, which are carried out solely for His sake, ascend to Him.
**An Alternative Meaning to the Tashahhud:**
**TAḤIYYĀT **: All verbal forms of worship.
**ṢALAWĀT** : All physical forms of worship.
**ṬAYYIBĀT** : All monetary forms of worship.
**اَلسَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللّٰهِ وَبَرَكَاتُهُ**: Along with the right Allah (ʿazza wa jall) , the Creator, has over you, His creation also has a right over you. They have a right to share a portion of your ṣalāh. Accordingly, you should begin with praying for the best
of creation, Muḥammad ﷺ , and then follow this by praying for the righteous servants of Allah.
**اَلسَّلاَمُ عَلَيْكَ** May peace be upon you O Prophet]: al-Salām is one of the Perfect Names of Allah (ʿazza wa jall). By stating ‘peace be upon you’, you are seeking the protection of Allah for the person you are greeting. You are asking Allah (ʿazza wa jall) to take care of him and to keep him safe from all harm and evil.
What you are saying is, “O Allah, protect Muḥammad ﷺ in his daʿwah and protect his ummah from every type of deficiency, so that his message reigns supreme, and the glory and honour of his ummah increase.
**رَحْمَةُ اللّٰهِ**[The mercy of Allah]: You are asking Allah (ʿazza wa jall) to give Muḥammad ﷺ every possible good, and to reward him for everything he did for us.
In offering our salām to Muḥammad ﷺ we are also benefitting, as he responds to our greetings. Allah b has greatly privileged us by making us the beneficiaries of the duʿā’ of the greatest man to
have walked on this earth. He ﷺ said, “There is no one who sends
salām upon me, except that Allah returns my soul to me so that I may respond to his salām” (Abū Dāwūd).
**وَبَرَكَاتُهُ** [His blessings]: Barakāt is the plural of barakah which linguistically means growth and increase. You are asking Allah (ʿazza wa jall) to bless the Prophet ﷺ and to bless him ﷺ in his followers by: (1) increasing their numbers and (2) by occupying them in worship as he will share in their reward.
**اَلسَّلاَمُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللّٰهِ الصَّالِحِيْنَ** After this, you send greetings upon yourself and upon the chosen righteous servants of Allah (ʿazza wa jall) , in accordance with the command of Allah (ʿazza wa jall) to His beloved ﷺ, “Say, all praise is for Allah, and may peace be upon His servants whom He has chosen” (27:59).
The caveat here of the ‘righteous’ shows you the importance of trying your best to be from them and to always keep their company.
The Prophet ﷺ said that when one utters the above, the supplication “reaches every slave in the sky and the earth” (Bukhārī).
**أَشْهَدُ أَنْ لَّا إِلٰهَ إِلَّا اللّٰهُ ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ** Then attest to the Oneness of Allah (ʿazza wa jall). Through this phrase you affirm that He is the only One worthy of being worshipped, loved and obeyed. Everything and anything other than Him (ʿazza wa jall) that is worshipped is falsehood.
**أَشْهَدُ** [I testify]: Ash-hadu means ‘I testify’. You ‘testify’ to something being true when you are certain of its authenticity. Accordingly, this word is befitting here
as you are certain that Allah (ʿazza wa jall) is the only One worthy of being worshipped and Muḥammad ﷺ is the slave and Messenger of Allah.
When uttering these words, re-affirm these words by simultaneously raising your index finger to indicate the Oneness of Allah (ʿazza wa jall). When doing so, you must also strive to feel the impact of these words, feeling that you are strangling Shayṭān with this action. When ʿAbdullāh b. ʿUmar (radiy Allāhu ʿanhumā) would sit down in ṣalāh, he would place his hands on his knees and point with his finger and keep his eye focused on it. He said that the Messenger of Allah ﷺ said that the finger is “harder on Shayṭān than iron” (Aḥmad).
اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَّعَلَىٰ اٰلِ مُحَمَّدٍ ، كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ اٰلِ إِبْرَاهِيْمَ ، إِنَّكَ حَمِيْدٌ مَّجِيْدٌ ، اَللّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَّعَلَىٰ اٰلِ مُحَمَّدٍ ، كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ اٰلِ إِبْرَاهِيْمَ ، إِنَّكَ حَمِيْدٌ مَّجِيْدٌ.
(1x)
O Allah, honour and have mercy upon Muḥammad and the family of Muḥammad as You have honoured and had mercy upon Ibrāhīm and the family of Ibrāhīm: indeed, You are the Most Praiseworthy, the Most Glorious. O Allah, bless Muḥammad and the family of Muḥammad as You have blessed Ibrāhīm and the family of Ibrāhīm: indeed, You are the Most Praiseworthy, the Most Glorious.
Allāhumma ṣalli ʿalā Muḥammad wa ʿalā āli Muḥammad, kamā ṣallayta ʿalā Ibrāhīma wa ʿalā āli Ibrāhīm, innaka Ḥamīdu-m-Majīd, Allāhumma bārik ʿalā Muḥammad, wa ʿalā āli Muḥammad, kamā bārakta ʿalā Ibrāhīma wa ʿalā āli Ibrāhīm, innaka Ḥamīdu-m-Majīd.
Next, after greeting and paying respect to the Lord of the worlds, you now move on to paying your respect to the best of creation ﷺ. You are continuing your assault on Shayṭān by stating the name of the person who irks him the most: his chief enemy, the Messenger of Allah ﷺ. After sending ṣalāh, you will go on to making duʿā’. The adab (propriety) of duʿā’ is that you first praise Allah (ʿazza wa jall), and then send ṣalawāt upon His beloved ﷺ, before asking Allah (ʿazza wa jall), for your own needs.
The Messenger of Allah ﷺ said, “When one of you makes duʿā’, he should start with praising Allah and glorifying his Lord, and should then invoke ṣalāh on the Prophet ﷺ. He should then make duʿā’ for whatever he wishes” (Abū Dāwūd). Hence, the ṣalawāt follow the tashahhud which includes the praises of Allah. Take time out to ponder on the meaning of this beautiful Prophetic utterance, often referred to as al-ṣalāh al-ibrāhīmiyyah.
**اَللّٰهُمَّ صَلِّ** [O Allah, honour and have mercy]: O Allah, have mercy upon Muḥammad and praise him in the lofty assembly. The ‘lofty assembly’ refers to the elite angels who are close to Allah (ʿazza wa jall).
Ṣalāh also means ‘honour him’ i.e. honour him in this world by elevating his mention, granting victory to his dīn and preserving his sharīʿah; honour him in the hereafter by rewarding him abundantly, accepting his intercession on behalf of his ummah and granting him the loftiest station of glory (maqām maḥmūd).
**وَعَلَىٰ اٰلِ مُحَمَّدٍ** [And upon the family of Muḥammad ﷺ]: This phrase could be a reference to: 1) His family 2) His followers. By invoking ṣalāh on his followers, you are honouring the Messenger ﷺ by honouring those who are dear to him.
**بَارِكْ** [Bless]: Bārik is derived from barakah, and linguistically has two meanings:
(1) to be firm and continuous and (2) to grow and increase. Thus, it is similar to stating, “O Allah continue to bless and honour Muḥammad ﷺ and his followers. Increase him and his followers in every form of good. Bless him in the mission that he came with and make his legacy universal.
**حَمِيْدٌ** [The Most Praiseworthy]: Allah (ʿazza wa jall) is worthy of all praise in His Essence, His Attributes and His Actions. He also praises His praiseworthy slaves. One of His greatest blessings is that He allowed His creation to praise Him.
**مَّجِيْدٌ** [The Most Glorious]: His glory and greatness know no ends. He is the Most Generous and bestows endless favours. He is Noble and Exalted.
The glory of Allah (ʿazza wa jall) refers to His beautiful actions combined with nobility.
*The Messenger of Allah ﷺ said: “Allah has angels who travel around the earth conveying to me the salām of my ummah.” (Nasā’ī).*
**Why do the ṣalawāt end with these two specific names?**
In asking Allah (ʿazza wa jall) to bestow ‘ṣalawāt’ on His beloved ﷺ, you ask Him to praise him, honour him, and elevate his mention. Thus, it is befitting that you ask ‘alḤamīd’ (The Most Praiseworthy) and ‘al-Majīd’ (The Most Glorious) – the real and ultimate source of praise and glory – to increase the Messenger ﷺ in praise and glory.
**Why do we send ṣalawāt upon the Messenger ﷺ?**
Along with complying with Allah’s command, sending ṣalawāt on the Messenger ﷺ is a manifestation of our love, reverence and obedience to him. He was sent as a mercy for mankind, and he always remembered us and worried about us.
On one occasion he lifted his hands and while weeping, invoked, “O Allah! My ummah, my ummah!” Allah sent Jibrīl down with the glad tidings, “Muḥammad, surely we will please you in regards to your ummah and we will not cause you grief” (Muslim).
In every ṣalāh, he would ask Allah (ʿazza wa jall) to forgive us (Ibn Ḥibbān). He missed us and yearned to see us. He once said, “I wish to see my brothers!” The Companions (radiy Allāhu ʿanhum) asked, “O Messenger of Allah, are we not your brothers?” He replied, “You are my Companions, but my brothers are those who have not yet come in the world.
I will welcome them at the Ḥawḍ (blessed fountain)” (Nasā’ī).
Unlike the other Messengers who had their exclusive duʿā’ accepted in this world, the Messenger reserved his duʿā’ for the Day of Judgement where he will intercede on our behalf (Bukhārī).
*The Messenger of Allah ﷺ said, “Whoever sends ṣalāh upon me
once, Allah will send ṣalāh upon him tenfold, erase ten sins from
him, and will raise him ten degrees in status.” (Nasā’ī).*
اَللّٰهُمَّ إِنِّيْ ظَلَمْتُ نَفْسِيْ ظُلْمًا كَثِيْرًا ، وَّلَا يَغْفِرُ الذُّنُوْبَ إِلَّا أَنْتَ ، فَاغْفِرْ لِيْ مَغْفِرَةً مِّنْ عِنْدِكَ ، وَارْحَمْنِيْ إِنَّكَ أَنْتَ الْغَفُوْرُ الرَّحِيْمُ.
(1x)
O Allah, I have wronged myself greatly and no one forgives sins except You; grant me forgiveness from You and have mercy upon me. You are the Most Forgiving, the Most Merciful.
Allāhumma innī ẓalamtu nafsī ẓulman kathīrā, wa lā yaghfiru-dh-dhunūba illā Ant, fa-ghfir lī maghfirata-m-min ʿindik, war-ḥamnī, innaka Anta-l-Ghafūru-r-Raḥīm.
In this duʿā’, you are acknowledging that only He (ʿazza wa jall) can forgive. You are simultaneously humbling yourself, admitting your shortcomings and asking Him (ʿazza wa jall) through His Blessed Names.
اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ ، وَمِنْ عَذَابِ الْقَبْرِ ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ.
(1x)
O Allah, I seek Your protection from the punishment of the fire, from the punishment of the grave, from the trials of life and death, and from the evil of the trial of al-Masīḥ al-Dajjāl.
Allāhumma innī aʿūdhu bika min ʿadhābi Jahannam, wa min ʿadhābil-qabr, wa min fitnati-l-maḥyā wal-mamāt, wa min sharri fitnati-l-Masīḥi-d-Dajjāl.
Explanation coming soon….
اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ ، وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَسِيْحِ الدَّجَّالِ ، وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَفِتْنَةِ الْمَمَاتِ ، اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ.
(1x)
O Allah, I seek Your protection from the punishment of the grave, and I seek Your protection from the trial of the al-Masīḥ al-Dajjāl, and I seek Your protection from the trials of life and death. O Allah, I seek Your protection from sin and debt.
Allāhumma innī aʿūdhu bika min ʿadhābil-qabr, wa aʿūdhu bika min fitnati-l-Masīḥi-d-Dajjāl, wa aʿūdhu bika min fitnati-l-maḥyā wa fitnati-l-mamāt, Allāhumma innī aʿūdhu bika mina-l-ma’thami wa-l-maghram.
Explanation coming soon….
اَللّٰهُمَّ اغْفِرْ لِيْ مَا قَدَّمْتُ وَمَا أَخَّرْتُ ، وَمَا أَسْرَرْتُ وَمَا أعْلَنْتُ ، وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّيْ ، أَنْتَ الْمُقَدِّمُ ، وَأَنْتَ الْمُؤَخِّرُ ، لَا إِلٰهَ إِلَّا أَنْتَ.
(1x)
O Allah, forgive me for what I have done in the past and for what I am yet to do, for what I have done privately and for what I have done publicly, for my excesses and for that which You know more than me. You are the One who brings forward and the One who puts behind, and there is no god worthy of worship except You.
Allāhumma-ghfirlī mā qaddamtu wa mā akh-khart, wa mā asrartu wa mā aʿlant, wa mā asraftu wa mā Anta aʿlamu bihī minnī, Anta-l-Muqaddimu wa Anta-l-Muakh-khir, lā ilāha illā ant.
اَللّٰهُمَّ أَعِنِّيْ عَلَىٰ ذِكْرِكَ ، وَشُكْرِكَ ، وَحُسْنِ عِبَادَتِكَ.
(1x)
O Allah, help me to remember You, be grateful to You and worship You in an excellent manner.
Allāhumma aʿinnī ʿalā dhikrika wa shukrika wa ḥusni ʿibādatik.
Explanation coming soon….
اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْبُخْلِ، وَأَعُوْذُ بِكَ مِنَ الْجُبْنِ ، وَأَعُوْذُ بِكَ مِنْ أَنْ أُرَدَّ إِلَىٰ أَرْذَلِ الْعُمُرِ ، وَأَعُوْذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا وَعَذَابِ الْقَبْرِ.
(1x)
Allāhumma innī aʿūdhu bika mina-l-bukhl, wa aʿūdhu bika mina-l-jubn, wa aʿūdhu bika min an uradda ilā ardhali-l-ʿumur, wa aʿūdhu bika min fitnati-d-dunyā, wa ʿadhābi-l-qabr.
Explanation coming soon….
اَللّٰهُمَّ إِنِّيْ أَسْألُكَ الْجَنَّةَ ، وَأَعُوْذُ بِكَ مِنَ النَّارِ.
(1x)
Allāhumma innī as’aluka-l-jannah, wa aʿūdhu bika mina-n-nār
Explanation coming soon….
اَللّٰهُمَّ بِعِلْمِكَ الْغَيْبَ ، وَقُدْرَتِكَ عَلَى الْخَلْقِ ، أَحْيِـنِـيْ مَا عَلِمْتَ الْحَـيَاةَ خَيْرًا لِّيْ ، وَتَوَفَّنِيْ إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِّيْ ، اَللّٰهُمَّ وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ ، وَأَسْأَلُكَ الْقَصْدَ فِي الْفَقْرِ وَالْغِنَىٰ ، وَأَسْأَلُكَ نَعِيْمًا لَّا يَنْفَدُ ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَّا تَنْقَطِعُ ، وَأَسْأَلُكَ الرِّضَا بَعْدَ الْقَضَاءِ ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَىٰ وَجْهِكَ ، وَالشَّوْقَ إِلَىٰ لِقَائِكَ ، فِيْ غَيْرِ ضَرَّاءَ مُضِرَّةٍ ، وَلَا فِتْنَةٍ مُّضِلَّةٍ ، اَللّٰهُمَّ زَيِّنَّا بِزِيْنَةِ الْإِيْمَانِ ، وَاجْعَلْنَا هُدَاةً مُّهْتَدِيْنَ.
(1x)
Allāhumma bi-ʿilmika-l-ghayb, wa qudratika ʿala-l-khalq, aḥyinī mā ʿalimta-l-ḥayāta khayra-l-lī, wa tawaffanī idhā ʿalimta-l-wafāta khayra-l-lī, Allāhumma innī as’aluka khashyataka fi-l-ghaybi wa-sh-shahādah, wa as’aluka kalimata-l-ḥaqqi fi-r-riḍā wa-l-ghaḍab, wa as’aluka-l-qaṣda fi-l-faqr wa-l-ghinā, wa as’aluka naʿīma-l-lā yanfad, wa as’aluka qurrata ʿayni-l-lā tanqaṭiʿ, wa as’aluka-r-riḍā baʿda-l-qaḍā, wa as’aluka barda-l-ʿayshi baʿda-l-mawt, wa as’aluka ladh-dhata-n-naẓari ilā wajhik, wa-sh-shawqa ilā liqā’ik, fī ghayri ḍarrā’a muḍirrah, wa lā fitnati-m-muḍillah, Allāhumma zayyinnā bi-zīnati-l-īmān, wa-jʿalnā hudāta-m-muhtadīn.
Explanation coming soon….
اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدَ لَا إِلٰهَ إِلَّا أَنْتَ الْمَنَّانُ ، بَدِيْعُ السَّمٰـوٰتِ وَالْأَرْضِ، يَا ذَا الْجَلاَلِ وَالْإِكْرَامِ ، يَا حَيُّ يَا قَيُّوْمُ.
(1x)
Allāhumma innī as’aluka bi-anna laka-l-ḥamd, lā ilāha illā Antal-Mannān, Badīʿu-s-samāwāti wal-arḍ, yā Dhal-jalāli wal-ikrām, yā Ḥayyu yā Qayyūm.
Anas (raḍiy Allāhu ʿanhu) narrated that he was sitting with the Messenger of Allah ﷺ whilst a man was praying. The man went on to supplicate [with the above]. The Messenger of Allah ﷺ said, “He has certainly invoked Allah by His Greatest Name. When He is supplicated by it, He responds; and when asked by it, He gives” (Abū Dāwūd).
اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِأَنِّيْ أَشْهَدُ أَنَّكَ أَنْتَ اللّٰهُ لَا إِلٰهَ إِلَّا أَنْتَ ، الْأَحَدُ الصَّمَدُ الَّذِيْ لَمْ يَلِدْ وَلَمْ يُوْلَدْ ، وَلَمْ يَكُنْ لَّهُ كُفُوًا أَحَدٌ.
(1x)
Allāhumma innī as’aluka bi-annī ash-hadu an-naka Anta-llāhu lā ilāha illā Anta-l-Aḥadu-ṣ-Ṣamad, al-ladhī lam yalid, wa lam yūlad, wa lam yakul-lahū kufuwan aḥad.
Buraydah al-Aslamī (raḍiy Allāhu ʿanhu) said that the Messenger of Allah ﷺ heard a man supplicating [with the above]. He ﷺ remarked, “By the One in whose Hand is my life, he has certainly asked Allah with His Greatest Name: when He is supplicated by it, He responds; and when asked by it, He gives” (Tirmidhī).
اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ ، اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللّٰهِ.
(1x)
Assālamu ʿalaykum wa Raḥmatu-llāhi, Assālamu ʿalaykum wa Raḥmatu-llāhi
When performing your salām, your intention should be to convey greetings to the angels and your fellow congregants (when praying in congregation).
Be grateful to Allah (ʿazza wa jall) who has allowed you to undertake this amazing journey. Thank Him for allowing you to be from those who remember Him (ʿazza wa jall) and are not drowning in heedlessness.
Always consider the ṣalāh you are praying as potentially the last one. Feel a sense of shyness and grief about the shortcomings in your ṣalāh. Fear Allah (ʿazza wa jall) not accepting it, even though you may have done your best. It may be that a single sin acts as a barrier between you and your ṣalāh being accepted, so seek Allah’s forgiveness by saying أَسْتَغْفِرُ اللهَ three times. Then spend some time seated in your place of prayer and recite the adhkār after ṣalāh.
Feel sad on completing your ṣalāh, for it is the end of a special journey – a journey in which you were conversing with The Most Loving. Similarly, be careful of becoming conceited (ʿujb) about your khushūʿ and devotion in your ṣalāh.
*When Yaḥyā b. Waththāb (raḥimahullāh) completed his ṣalāh, he would remain in his place for some time afterward, and the worry of ṣalāh would be apparent on him. Ibrāhīm al-Nakhaʿī would also remain in his place for some time after the prayer, as if he was ill.*
اَللّٰهُمَّ اهْدِنِيْ فِيْمَنْ هَدَيْتَ ، وَعَافِنِيْ فِيْمَنْ عَافَيْتَ ، وَتَوَلَّنِيْ فِيْمَنْ تَوَلَّيْتَ ، وَبَارِكْ لِيْ فِيْمَا أَعْطَيْتَ ، وَقِنِيْ شَرَّ مَا قَضَيْتَ ، إِنَّكَ تَقْضِيْ وَلَا يُقْضَىٰ عَلَيْكَ ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَّالَيْتَ ، وَلَا يَعِزُّ مَنْ عَادَيْتَ ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ.
(1x)
Allāhumma-h-dinī fī-man hadayt, wa ʿāfinī fī-man ʿāfayt, wa tawallanī fī-man tawal-layt, wa bārik lī fī-mā aʿṭayt, wa qinī sha-ra mā qaḍayt, innaka taqḍī wa lā yuqḍā ʿalayk, wa innahū lā yadhillu man wālayt, wa lā yaʿizzu man ʿādayt, tabārakta rabbanā wa taʿālayt.
Explanation coming soon…
اَللّٰهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ ، وَنُؤْمِنُ بِكَ وَنُثْنِيْ عَلَيْكَ الْخَيْرَ وَلَا نَكْفُرُكَ ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَّفْجُرُكَ ، اَللّٰهُمَّ إِيَّاكَ نَعْبُدُ ، وَلَكَ نُصَلِّيْ وَنَسْجُدُ ، وَإِلَيْكَ نَسْعَىٰ وَنَحْفِدُ ، نَرْجُوْ رَحْمَتَكَ وَنَخْشَىٰ عَذَابَكَ ، إِنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحِقٌ.
(1x)
Allāhumma innā nastaʿīnuka wa nastaghfiruka, wa nu’minu bika wa nuthnī ʿalayka-l-khayr, wa lā nakfuruka wa naklaʿu wa natruku may-yafjuruk, Allāhumma iyyāka naʿbudu, wa laka nuṣallī, wa nasjud, wa ilayka nasʿā wa naḥfid, narjū raḥmatak, wa nakhshā ʿadhābak, inna ʿadhābaka-l-jidda bi-l-kuffāri mulḥiq.Allāhumma-h-dinī fī-man hadayt, wa ʿāfinī fī-man ʿāfayt, wa tawallanī fī-man tawal-layt, wa bārik lī fī-mā aʿṭayt, wa qinī sha-ra mā qaḍayt, innaka taqḍī wa lā yuqḍā ʿalayk, wa innahū lā yadhillu man wālayt, wa lā yaʿizzu man ʿādayt, tabārakta rabbanā wa taʿālayt.
Explanation coming soon…
اَللّٰهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ ، وَنُؤْمِنُ بِكَ وَنُثْنِيْ عَلَيْكَ الْخَيْرَ وَلَا نَكْفُرُكَ ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَّفْجُرُكَ ، اَللّٰهُمَّ إِيَّاكَ نَعْبُدُ ، وَلَكَ نُصَلِّيْ وَنَسْجُدُ ، وَإِلَيْكَ نَسْعَىٰ وَنَحْفِدُ ، نَرْجُوْ رَحْمَتَكَ وَنَخْشَىٰ عَذَابَكَ ، إِنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحِقٌ.
(1x)
Allāhumma innī aʿūdhu bi-riḍāka min sakhatik, wa bi-muʿāfātika min ʿuqūbatik, wa aʿūdhu bika minka, lā uḥṣī thanā’an ʿalayk, Anta kamā athnayta ʿalā nafsik.
Explanation coming soon…