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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

one who has just ended a fast, a just imam, and one who has been wronged whose supplication is raised by God above the clouds and for which the gates of heaven are opened. The Lord says, ‘I swear by my might that I will certainly help you, though it be after some time’.” Tirmidhi transmitted it.

that of a parent, that of a traveller, and that of one who has been wronged.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

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

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

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

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

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

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

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

He will give him as peedy answer, or store it up for him in the next world, or turn away from him an equivalent amount of evil.” Those who heard it said they would then make many supplications and he replied that God was more ready to answer than they were to ask. Ahmad transmitted it.

that of one who is wronged till help comes, that of a pilgrim till he comes home, that of one engaged in jihad till he stops, that of a sick person till he recovers, and that of someone for an absent brother. Then he added, “The one of those which gets the quickest answer is that for an absent brother.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“There is no god but Thee to whom be the glory. I was indeed a wrongdoer.” [Qur'an, xxi, 87] Ahmad and Tirmidhi transmitted it.

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

Glory be to God; Praise be to God; there is no god but God; and God is most great." A version has, "The words dearest to God are four: Glory be to God; Praise be to God; there is no god but God; and God is most great. It does not matter which you say first." Muslim transmitted it.

Glory be to God; Praise be to God; there is no god but God; and God is most great, is dearer to me than everything on which the sun rises." Muslim transmitted it.

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

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

Glory be to God, and I begin with praise of Him; and Glory be to God the Incomparably Great." (Bukhari and Muslim.)

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

Glory be to God and I begin with praise of Him.” Muslim transmitted it.

Glory be to God, and I begin with praise of Him to the number of His creatures, in accordance with His good pleasure, to the weight of His throne and the extent of His words." Muslim transmitted it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Among the B. Isra’il there was a man who killed ninety-nine people and then went out to make enquiry. He went to a monk and asked him whether repentance would be accepted for what he had done, and when he replied that it would not, he killed him. He then began to make enquiry, and a man told him to go to such and such a village. When he was upon the point of death he arose to go towards it, and the angels of mercy and the angels of punishment disputed over him. God then told the one village to come near and the other to remove to a distance, and told the angels to measure the distance between them. He was found to be the distance of a span nearer to the one towards which he was going, and so he was forgiven. (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, "By Him in whose hand my soul is, if you had not sinned God would have removed you and brought a people who sin, then ask God’s pardon and are forgiven." Muslim transmitted it.

Abu Musa reported God’s messenger as saying, "God stretches out His hand at night that those who have done evil during the day may repent and stretches out His hand in the day-time that those who have done evil during the night may repent, until [the time when] the sun rises in the west." Muslim transmitted it.

'A’isha reported God’s messenger as saying, "When a servant acknowledges his sin and repents, God forgives him.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, "If anyone repents before the sun rises in the west, God will forgive him." Muslim transmitted it.

Anas reported God’s messenger as saying, "God is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be if his riding-beast which was carrying his food and drink escaped from him in a waterless desert and he, despairing of recovering it, went and lay down in the shade of a tree, then suddenly saw it standing beside him and, seizing its halter, said from excess of joy, ‘O God, Thou art my servant and I am Thy lord’, making a mistake from excess of joy.” Muslim transmitted it.

Abu Huraira said that God’s messenger told of a man who committed a sin and said, "My Lord, I have sinned, so forgive me.” His Lord replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant." After remaining [obedient] such time as God willed he committed a sin and said, “My Lord, I have sinned, so forgive me.” His Lord replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant.” Then after remaining [obedient] such time as God willed he committed a sin and said, “My Lord, I have committed another sin, so forgive me.” He replied, “Does my servant know that he has a Lord who pardons sin and punishes for it? I have pardoned my servant, so let him do what he likes.” (Bukhari and Muslim.)

Jundub said that God’s messenger told of a man saying, “I swear by God that God will not forgive so and so,” whereupon God most high said, “Who is this who swears that I will not forgive so and so? For I have forgiven so and so and have made your deeds to come to nothing”, or words to that effect. Muslim transmitted it.

Shaddad b. Aus reported God’s messenger as saying that the best manner of asking pardon is to say, “O God, Thou art my Lord. There is no god but Thee. Thou hast created me, and I am Thy servant and hold to Thy covenant and promise as much as I can. I seek refuge in Thee from the evil of what I have done. I acknowledge Thy favour to me, and I acknowledge my sin. Pardon me, for none but Thee pardons sins.” He said that if anyone says it during the day-time with firm belief in it and dies that day before evening, he will be one of those who go to paradise; and if anyone says it during the night with firm belief in it and dies before morning, he will be one of those who go to paradise. Bukhari transmitted it.

Anas reported God’s messenger as stating that God has said, “Son of Adam, as long as you supplicate me and hope in me I will pardon you in spite of what you have done, and I do not care. Son of Adam, if your sins were so numerous as to reach the lofty regions of the sky, then you asked my forgiveness, I would forgive you, and I do not care. Son of Adam, if you were to meet me with enough sins to fill the earth, then met me not associating anything with me, I would bring you as much pardon as would fill the earth.” Tirmidhi transmitted it, and Ahmad and Darimi transmitted it from Abu Dharr. Tirmidhi said this is a hasan gharib tradition.

Ibn ‘Abbas reported God’s messenger as stating that God has said, “If anyone knows that I have power to forgive sins I will pardon him and not care, so long as he associatesi nothing with me.” It is transmitted in Sharh as-sunna.

He reported God’s messenger as saying, “If anyone continually asks pardon, God will appoint for him a way out of every distress and a relief from every anxiety, and will provide for him from where he did not reckon.” Ahmad, Abu Dawud and Ibn Majah transmitted it.

Abu Bakr as-Siddiq reported God's messenger as saying, “He who asks pardon is not a confirmed sinner, even if he returns to his sin seventy times a day.” Tirmidhi and Abu Dawud transmitted it.

Anas reported God’s messenger as saying, "All the sons of Adam are sinners, but the best of sinners are those who are given to repentance." Tirmidhi, Ibn Majah and Darimi transmitted it.

Abu Huraira reported God’s messenger as saying, “When a believer sins there is black spot in his heart, and if he repents and asks pardon his heart is polished; but if he does more it increases till it gains the ascendancy over his heart. That is the rust mentioned by God most high, 'Nay, but what they were committing has spread like rust over their hearts'.” 1 1. Qur’an, lxxxiii, 14. Ahmad, Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Ibn ‘Umar reported God’s messenger as saying, “God accepts a servant’s repentance till he gives up his spirit in death.”* *The Arabic is ma lam yugharghir, which might, be translated literally "as long as he has not died with the death rattle in his throat." Tirmidhi and Ibn Majah transmitted it.

Abu Sa'id reported God’s messenger as saying that the devil said, “By Thy might, my Lord, I shall continue to lead Thy servants astray as long as their spirits are in their bodies” The Lord who is great and glorious replied, “By my might, glory and exalted station, I shall con­ tinue to pardon them as long as they ask my forgiveness.” Ahmad transmitted it.

Safwan b. ‘Assal reported God’s messenger as saying, “God most high has placed in the west for repentance a gate with a breadth of seventy years’ journey, and it will not be locked as long the sun does not rise in its direction. That agrees with God’s words, ‘On the day that certain of the signs of your Lord come, a soul which has not believed before will not be benefited by believing in them ’.”* *Qur’an, vi, 158 Tirmidhi and Ibn Majah transmitted it.

Mu'awiya reported God’s messenger as saying, "Emigration will not come to an end* till repentance comes to an end and repentance will not come to an end till the sun rises in-the place where it sets.” *This probably means that people will continue to leave districts in which it is difficult for them to observe their religion. Ahmad Abu Dawud and Darimi transmitted it.

Abu Huraira reported God’s messenger as saying, “There were two men among the B. Israil who loved one another, 'one of whom engaged ardently in worship while the other called himself a sinner. The former began to say, "Refrain from what you are doing," and the other would reply, “Let me alone with my Lord.” One day he found him committing a sin which he considered serious and said, “Refrain;" to which he replied, “Let me alone with my Lord. Were you sent to watch over me?” He then said, "I swear by God that God will never pardon you, nor will He bring you into paradise." God then sent to them an angel who took their spirits, and they came together into His presence To the sinner He said, “Enter paradise by my mercy;” and to the other He said, “Can you forbid my mercy to my servant?” He replied, “No, my Lord.” Then He said, “Take him away to hell.” Ahmad transmitted it.

Asma’ daughter of Yazid said she heard God’s messenger reciting, “My servants who have transgressed against their souls, do not despair of God’s mercy, for God pardons all sins,”* [adding] “and He does not care.” *Qur’an, xxxix, 53. Ahmad and Tirmidhi transmitted it, the latter saying this is a hasan gharib tradition. Sharh as-sunna has “saying” instead of “reciting.”

With reference to God’s words, “Except for slight faults ”* Ibn ‘Abbas reported God's messenger as saying, “If Thou forgivest, O God, Thou wilt forgive much sin, for which of Thy servants has not committed slight faults?” *Qur'an, liii, 32. Tirmidhi transmitted it, saying this is a hasan sahih gharib tradition.

Abu Dharr reported God’s messenger as stating that God most high says, “My servants, all of you are astray except him whom I have guided, but if you ask me for guidance I will guide you; all of you are poor except him whom I have enriched, but if you ask of me I will give you provision; all of you are sinners except him whom I have preserved [from sin], but if any of you knows that I have power to pardon and ask my pardon I will pardon him, and I do not care; if the first and the last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, 3 had all hearts as pious as the heart of the most pious of my servants, that would not add as much as a gnat’s wing to my dominion; if the first and last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, had all hearts as wretched as the heart of the most wretched of my servants, that would not diminish as much as a gnat’s wing from my dominion; if the first and last of you, the living and the dead among you, those of you who are fresh and those of you who are withered, were gathered in one plain, each one of you asking all he could hope for, and I were to grant the request of each of you who asked, that would cause no more diminution in my dominion than if one of you passed by the sea and, after dipping a needle in it, took it out, that being because I am generous and glorious, doing what I wish. My giving is speech and my punishment is speech. My command to a thing when I want it is just to say to it ‘Be’ and it comes into being.” [cf. Qur’an, xvi, 40; xxxvi, 82.] 3. i.e., young and old. Ahmad, Tirmidhi and Ibn Majah transmitted it.

Anas reported that after the Prophet had recited, “He is entitled to be feared and He is entitled to grant pardon,” 2 he stated that their Lord has said, “I am entitled to be feared, and to him who fears me I am entitled to grant pardon.” 2. Qur’an, lxxiv, 56. Tirmidhi, Ibn Majah and Darimi transmitted it.

We counted that God’s messenger would say a hundred times during a meeting, “My Lord, forgive me and pardon me; Thou art the Pardoning and Forgiving One.” Ahmad, Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

Bilal b. Yasar b. Zaid, the Prophet’s client,1 told on his father’s authority that his grandfather said he had heard God's messenger state that if anyone says, “I ask pardon of God than whom there is no god, the Living, the Eternal, and I turn to Him in repentance,” he will be pardoned, even if he has fled in time of battle. 1. The client was Zaid, Bilal’s grandfather. Tirmidhi and Abu Dawud transmitted it; but Abu Dawud has Hilal b. Yasar, and Tirmidhi calls this a gharib tradition.

Abu Huraira reported God’s messenger as saying, “God who is great and glorious will raise a righteous servant’s degree in paradise, and when he asks his Lord how this has been granted him, He will reply that it is because his son has asked pardon for him.” Ahmad transmitted it.

‘Abdallah b. ‘Abbas reported God’s messenger as saying, “A dead man in his grave is just like a drowning man calling for help, for he hopes that a supplication from a father, a mother, a brother, or a friend may reach him, and when it does it is dearer to him than the world and what it contains. God most high brings to those who are in the graves blessings several times as great as the size of the mountains because of the supplication of those who are on the earth. The gift of the living to the dead is to ask pardon for them.” Baihaqi transmitted it in Shu'ab al-iman.

‘Abdallah b. Busr reported God's messenger as saying, “Blessed is he who finds a great amount of asking for pardon in his record.” Ibn Majah transmitted it, and Nasa'i transmitted in 'Amal yaum walaila. 1 1. Mirqat, iii, 78 gives this as the title of a book by Nasa’i. The only reference to this tradition in the Concordance is Ibn Majah, Adab, 57.

‘A’isha said that the Prophet used to say, “O God, put me among those who, when they do good are glad, and when they do evil ask pardon.” Ibn Majah and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it.

Al-Harith b. Suwaid said that ‘Abdallah b. Mas'ud told him two traditions, one of them from God’s messenger and the other from him­ self. He said, “The believer sees in his sins as though he were sitting under a mountain which he fears may fall on him, but the profligate sees his sins like a fly which has passed over his nose and which he has brushed away with his hand.” Then he said that he heard God’s mes­ senger say, “God rejoices more over the repentance of a believer than a man who goes down to a desert and dangerous district with his riding- beast which carries his food and drink, who lays down his head and sleeps for a time, then awakening and finding that his riding-beast has gone, looks for it, and when distressed by heat and thirst or what God wills, says he will return to the place where he was and sleep till he dies, lays his head on his arm to die, then awakens and sees his riding-beast beside him with his food and drink on it. God rejoices more intensely over the repentance of a believing servant than this man does over his riding-beast and his provisions.” Muslim transmitted only the tradition which is traced back to God’s messenger from him, but Bukhari transmitted also the one which goes no farther back than Ibn Mas'ud.

‘Ali reported God’s messenger as saying, “God loves the believing servant who is severely tried and is penitent.”

Thauban said that he heard God’s messenger say, "I would not give this verse for the whole world, 'My servants who have transgressed against their souls, do not despair . . .’ ”1 A man asked whether that included those who had associated partners with God, and after remaining silent for a time the Prophet said three times, “Yes, it includes even those who have associated partners with God.” 1 . Qur'an, xxxix, 53

Abu Dharr reported God’s messenger as saying, “God most high forgives His servant as long as the veil has not fallen.” He was asked what the veil meant and replied, “That a soul should die while associating partners with God.” Ahmad transmitted the three traditions and Baihaqi transmitted the last in Kitab al-ba'th wan-nushur.

He reported God’s messenger as saying, “If anyone meets God, not having treated anything as equal to Him in the world, and has committed sins equal in quantity to the mountains, God will forgive him.” Baihaqi transmitted it in Kitab al-ba'th wan-nushur.

‘Abdallah b. Mas'ud reported God’s messenger as saying, “He who repents of a sin is like him who has committed no sin.” In Majah and Baihaqi, in Shu'ab al-iman, transmitted it, the latter saying its only transmitter was an-Nahrani who is unknown. In Sharh as-sunna a tradition traced no farther back than him is transmitted in which he said, “Nadam is repentance, and he who repents is like him who has committed no sin.”

Abu Huraira reported God’s messenger as saying, “When God completed the creation He wrote the following which is with Him above His Throne, ‘My mercy has taken precedence over my anger’.” A version says, “Has prevailed over my anger.” (Bukhari and Muslim).

He reported God’s messenger as saying, “God has a hundred, mercies of which He has sent down one among jinn and men, animals and creeping things. By it they are kind to one another, by it they show mercy to one another, and by it the wild beast is kind to its young. But God has kept back ninety-nine mercies by which He will show mercy to His servants on the day of resurrection.” (Bukhari and Muslim). A version by Muslim from Salman has something similar, at the end of which he said, “When the day of resurrection comes He will complete them with this one.”

Abu Huraira reported God’s messenger as saying, “If the believer knew the punishment God has prepared, no one would hope for His paradise; and if the infidel knew the extent of His mercy, no one would despair of attaining His paradise.” (Bukhari and Muslim.)

Ibn Mas'ud reported God’s messenger as saying, “Paradise is nearer to each of you than the thong of his sandal, and the same applies to hell.” Bukhari transmitted it.

Abu Huraira reported God’s messenger as saying that a man declared he had never done any good to his family. (A version says that a man had committed an excessive amount of sin), and when he was about to die gave instruction to his sons to burn him when he died and scatter half his ashes on the land and half in the sea, swearing by God that if God had him in His power He would give him such a punishment as He would give to no other in the universe. When he died they did what he had commanded them, but God gave command to the sea and it gathered what was in it, and He gave command to the land and it gathered what was in it. He then asked him, "Why did you do this?" and he replied, “From fear of Thee, my Lord, but Thou knowest best.” Then He pardoned him. (Bukhari and Muslim.)

‘Umar b. al-Khattab said that captives came to the Prophet among whom was a woman whose breast was oozing with milk. She was running, and when she found a boy among the captives she took him, put him to her breast and suckled him. Then the Prophet said to us, “Do you think this woman will cast her child into the fire?” We replied, “No, so long as is she in a position not to do so.” He said, “God is more merciful to His servants than this woman is to her child.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, “None of you will be rescued by his works.” He was asked if not even he would, and replied, “Not even I unless God covers me with His mercy; but if you keep to the straight path, are moderate, pray morning and evening and part of the night, and earnestly practise moderation, you will reach [the goal].” (Bukhari and Muslim.)

Jabir reported God’s messenger as saying, “What you do will not bring any of you into paradise or protect you from hell, including myself, except by God’s mercy.” Muslim transmitted it.

Abu Sa'id reported God’s messenger as saying, “When a man accepts Islam sincerely God removes from him every sin he has previously committed. After that there will be requital, a good deed getting ten to seven hundred times as much and many times more, and an evil deed getting a punishment equivalent to it, unless God overlooks it.” Bukhari transmitted it.

and if he intends to do a good deed and does it, God enters it for him in His record as ten to seven hundred and many more times as much. If anyone intends to do an evil deed and does not do it, God enters it for him in His record as a complete good deed; but if he intends to do it and does it, God records it for him as one evil deed.” (Bukhari and Muslim.)

‘Uqba b. ‘Amir reported God’s messenger as saying, “One who does evil deeds and afterwards does good deeds is like a man who was wearing a tight coat of mail which choked him, then did a good deed and a ring was loosened, then did another and another was loosened, so that it fell at last to the ground.” It is transmitted in Sharh as-sunna.

Abud Darda’ told of his hearing the Prophet delivering a discourse on the pulpit and saying, “He who fears standing before his Lord will have two paradises.” He asked, “Even if he commits fornication and even if he steals, messenger of God?” but he said a second time, “He who fears standing before his Lord will have two paradises.” He asked a second time, “Even if he commits fornication and even if he steals, messenger of God?” and he said a third time, “He who fears standing before his Lord will have two paradises.” He asked a third time, “Even if he commits fornication and even if he steals, messenger of God?” to which he replied, “Even in spite of Abud Darda’.” Ahmad transmitted it.

While we were with him, meaning with the Prophet, a man came forward wearing a garment and carrying something wrapped up in his hand. He said, “Messenger of God, I passed by a thicket of trees in which I heard the chirping of young birds, so I took them and put them in my garment. Their mother came and flew round over my head, so I uncovered them to let her see them, and when she alighted on them I wrapped them all up in my garment, and these are what I have with me.” He gave command to put them down, and I did so,* but their mother would not leave them, whereupon God’s messenger said, “Do you wonder at the pity of the young birds’ mother for her young? By Him who sent me with the truth, God shows more pity towards His servants than the mother of young birds shows to her young. Take them back and put them where you got them, their mother being with them.” So he took them back. *The use of the first person seems strange here. The command was given to the man who was holding the bundle, and so one would have expected "and he did so." This is not the kind of sentence in which the change of person frequently used in Arabic style seems natural. As the text stands it would seem that ‘Amir took the bundle from the man and laid it down. Abu Dawud transmitted it.

When we were with the Prophet on one of his expeditions he came upon some people and asked who they were, to which they replied that they were Muslims. A woman who had a son of hers with her was kindling a fire under her pot, and when the heat increased she moved him away. She then went to the Prophet and asked, “Are you God’s messenger?” On his replying that he was, she said, “You for whom I would give my father and mother as ransom, tell me if God is not the most merciful of those who are merciful.” He replied that He certainly is, and she asked, “Is God not more merciful to His servants than a mother to her child?” and when he assured her that He certainly is, she replied that a mother does not cast her child into the fire. God’s messenger then bowed his head and wept, and afterwards raised it, looked at her and said, “God punishes only those of His servants who act audaciously towards Him and refuse to say that there is no god but God.” Ibn Majah transmitted it.

Thauban reported the Prophet as saying that a servant seeks to please God and keeps on doing so, then God who is great and glorious says to Gabriel, “My servant so and so seeks to please me, therefore my mercy had descended on him.” Gabriel says, “God’s mercy has descended on so and so,” and the bearers of the Throne and those who are around them say it until the inhabitants of the seven heavens say it, after which it comes down to him on the earth. Ahmad transmitted it.

In connection with God’s words, “Among them are some who wrong themselves, some who follow a middle course, and some who are foremost in good deeds,” [Quran 35:32] Usama b. Zaid reported the Prophet as saying, “They will all go to paradise.” Baihaqi transmitted it in Kitab al-ba'th wan-nushur.

"We have come to the morning, and in the morning the dominion belongs to God ..." A version has, "My Lord, I seek refuge in Thee from a punishment in hell and a punishment in the grave." Muslim transmitted it.

Hudhaifa said that when the Prophet lay down on his bed at night he placed his hand under his cheek, and would then say, "O God, in Thy name I die and live." When he awoke he said, "Praise be to God who has given us life after causing us to die,* and to whom we shall be resurrected." *Behind this phrase probably lies the idea expressed in Qur’an, xxxix, 42 which says, "It is God who takes the souls at the time of their death, and those which do not die during their sleep." Bukhari transmitted it, Muslim transmitting from al-Bara’.

Abu Huraira reported God’s messenger as saying that when any of them went to bed he should dust his bedding with the inner extremity of his lower garment, for he does not know what has come on to it since he left it. He should then say, “In Thy name, my Lord, I lay down my side and in Thee I raise it up. If Thou keepest my soul have mercy on it, but if Thou lettest it go guard it with that with which Thou guardest Thy upright servants.” A version says that he should then lie down on his right side and say, “In Thy name...” (Bukhari and Muslim). A version says he should dust it three times with the border of his garment, and has “If Thou keepest my soul grant it pardon.”

Al-Bara’ b. ‘Azib said that when God’s messenger went to bed he lay on his right side and then said, “O God, I have handed over my soul to Thee, turned my face to Thee, entrusted my affairs to Thee, and committed my back to Thee out of desire for and fear of Thee. There is no refuge and no place of safety from Thee except by having recourse to Thee. I believe in Thy Book which Thou hast sent down and in Thy Prophet whom Thou hast sent.” God’s messenger said that if anyone repeated these words and died that night, he would die in the true religion. In a version he reported God’s messenger as telling a man to perform the ablution for prayer when he went to bed, lie down on his right side, and say, “O God, I have handed over my soul to Thee . . . Thou hast sent.” He added, “If you die during the night you will die in the true religion, and if you live till the morning you will obtain good.” (Bukhari and Muslim.)

Anas told that when God’s messenger went to his bed he said, “Praise be to God who has fed us, given us drink, satisfied us and given us refuge. Many there are who have no one to provide sufficiency for them, or give them refuge.” Muslim transmitted it.

He visited us when we had gone to bed, and when we were about to get up he told us to stay where we were. He then came and sat down between her and me, and I felt the coldness of his foot on my belly. He then said, “Let me guide you to something better than what you have asked. When you go to bed, say ‘Glory be to God’ thirty-three times, ‘Praise be to God’ thirty-three times, and ‘God is most great’ thirty-four times. That will be better for you than a servant.” (Bukhari and Muslim.)

Abu Huraira said that when Fatima went to the Prophet and asked him for a servant, he said, “Let me guide you to something which is better than a servant. You should say ‘Glory be to God thirty-three times, ‘Praise be to God" thirty-three times, and ‘God is most great’ thirty-four times at each time of prayer and when you go to bed.” Muslim transmitted it.

Abu Huraira said that God’s messenger would say in the morning, "O God, by, Thee we come to the morning, by Thee we come to the evening, by Thee we live, by Thee we die, and to Thee do we come." In the evening he said, “O God, by Thee we come to the evening, by Thee we come to the morning, by Thee we live, by Thee we die, and to Thee are we resurrected.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

He told how Abu Bakr said he had asked God’s messenger to command him something to say in the morning and the evening, and he had told him to say, “O God, who knowest the unseen and the seen, Creator of the heavens and the earth, Lord and Possessor of everything, I testify that there is no god but Thee; I seek refuge in Thee from the evil within myself, from the evil of the devil and his [incitement to] attributing partners [to God].”* He instructed him to say it morning and evening, and when he went to bed. *The Arabic word may be read either as shirk (attributing a partner to God), or as sharah (snare). The former is preferred. Cf. Mirqat, ili, 99. Tirmidhi, Abu Dawud and Darimi transmitted it.

Aban b. ‘Uthman said he heard his father quoting God’s messenger as saying that if anyone says three times every morning and evening, “In the name of God, when whose name is mentioned nothing in earth or heaven can cause harm, and He is the Hearer, the Knower,” he will not be harmed by anything. Aban was afflicted by some paralysis, and when a man began to look at him Aban would say, “Why are you looking at me? The tradition is as I told it to you, but I did not say the words that day in order that God might carry out what He had decreed for me.” Tirmidhi, Ibn Majah and Abu Dawud transmitted it. Abu Dawud’s version has, “He will not suffer sudden affliction till the morning, and if anyone says it in the morning he will not suffer sudden affliction till the evening.”

"We have come to the morning, and in the morning the dominion belongs to God..." *The transmitter was not sure which word was used. Abu Dawud and Tirmidhi transmitted it. Tirmidhi did not mention "from the evil of infidelity" in his version.

One of the Prophet's daughters said that he used to teach her, telling her to say in the morning, "Glory be to God, and I begin with praise of Him; there is no power but in God; what God wills comes to pass, and what He does not will does not come to pass; I know that God is omnipotent and that God has comprehended everything in knowledge;" for whoever says it in the morning will be guarded till the evening, and whoever says it in the evening will be guarded till the morning. Abu Dawud transmitted it.

Ibn ‘Abbas reported God’s messenger as saying that if anyone repeats in the morning, "So glory be to God in the evening and in the morning; to Him is the praise in the heavens and the earth; and in the late evening and at noon .. . thus shall you be brought forth," [Qur'an, xxx, 17-19.] he will get that day what he has missed; and if anyone repeats these words in the evening he will get that night what he has missed. Abu Dawud transmitted it.

Abu ‘Ayyash reported God's messenger as saying that if anyone says in the morning, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent,” he will have a reward equivalent to that for setting free a slave from among the descendants of Ishmael, will have ten good deeds recorded for him, will have ten evil deeds deducted from him, will be advanced ten degrees, and will be guarded from the devil till the evening. If he says them in the evening he will have a similar recompense till the morning. Hammad b. Salama said that a man saw God’s messenger in a dream and said, “Messenger of God, Abu ‘Ayyash is relating such and such on your authority,” to which he received the reply, “Abu ‘Ayyash has spoken the truth.” Abu Dawud and Ibn Majah transmitted it.

Al-Harith b. Muslim at-Tamimi quoted his father as saying that God’s messenger told him secretly to say seven times when he had finished the sunset prayer, before speaking to anyone, “O God, protect me from hell”; for if he said that and died that night, exemption from it would be recorded for him. He also told him to say that when he had prayed the morning prayer, for if he died that day, exemption from it would be recorded for him. Abu Dawud transmitted it.

Ibn ‘Umar said that God’s messenger never failed to use these words evening and morning, “O God, I ask Thee for security in this world and the next; O God, I ask Thee for forgiveness and security in my religion and my worldly affairs, in my family and my property; O God, conceal my faults [cf. Mirqat, iii, 103.] and keep me safe from the things which I fear; O God, guard me in front of me and behind me, on my right hand and on my left, and from above me; and I seek refuge in Thy greatness from receiving unexpected harm from below me.” Waki‘ said he meant being swallowed up by the earth. Abu Dawud transmitted it.

Anas reported God's messenger as saying that if anyone says in the morning, “O God, in the morning we call Thee, the bearers of Thy Throne, Thy angels and all Thy creatures to witness that Thou art God than whom alone there is no god, being without a partner, and that Muhammad is Thy servant and messenger,” God will forgive him any sins he commits that day; and if he says it in the evening, God will forgive him any sins he commits that night. Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a gharib tradition.

Thauban reported God’s messenger as saying that if any Muslim says three times evening and morning, "I am pleased with God as Lord, with Islam as religion, and with Muhammad as Prophet," God will certainly please him on the day of resurrection. Ahmad and Tirmidhi transmitted it.

Hudhaifa said that when the Prophet wanted to go to sleep he placed his hand under his head and said, "O God, guard me from thy punishment on the day when Thou gatherest Thy servants," or "raisest up Thy servants." Tirmidhi transmitted it, and Ahmad gave al-Bara’ as his authority.

Hafsa said that when God’s messenger wanted to go to sleep he put his right hand under his cheek, and would then say three times, "O God, guard me from Thy punishment on the day when Thou raisest up Thy servants." Abu Dawud transmitted it.

‘Ali reported that God’s messenger used to say when he lay down, "O God, I seek refuge in Thy noble Person and in Thy perfect words from the evil of what Thou seizest by its forelock; O God, Thou removest debt and sin; O God, Thy troop is not routed, Thy promise is not broken, and the riches of the rich do not avail against Thee. Glory and praise be unto Thee." Abu Dawud transmitted it.

Abu Sa'id reported God's messenger as saying that if anyone says three times when going to bed, "I ask the forgiveness of God than whom there is no god, the Living, the Eternal, and I turn in repentance to Him," God will forgive him his sins, even if they are like the foam of the sea, or in number like the sand which is accumulated,* or as many as the leaves of the trees, or as numerous as the days of this world. *The word is ‘alij. Some say ‘Alij is a place in the desert, the translation being ‘the sand of ‘Alij; others treat it as translated above. Tirmidhi transmitted it, saying this is a gharib tradition.

Shaddad b. Aus reported God’s messenger as saying, "If any Muslim recites a sura from God’s Book when he goes to bed, God will put an angel in charge of him, and nothing which may harm him will come near him till he wakes". Tirmidhi transmitted it.

‘Abdallah b. ‘Amr b. al-‘As reported God’s messenger as saying there are two characteristics which will not be retained by any Muslim without his entering paradise. While they are easy, those who act upon them are few. One should say ‘Glory be to God’ ten times after every prayer, ‘Praise be to God’ ten times and ‘God is most great’ ten times. (He said he had seen God’s messenger counting them on his hand, and saying, “That is a hundred and fifty on the tongue, but one thousand five hundred in the scale”).[The three phrases each said ten times after the five times of prayer makes a hundred and fifty, and as a good deed gets a ten-fold reward the total is treated as one thousand five hundred.] When he goes to his bed he should say ‘Glory be to God,’ ‘God is most Great’ and ‘Praise be to God’ a hundred times, for that is a hundred on the tongue, but a thousand in the scale. He asked them which of them could commit two thousand five hundred sins in a day and a night.* He was asked how they could not retain these characteristics, and told them that the devil comes to a man while he is engaged in prayer, calling such and such and such and such to his memory until he turns away and perhaps may not do it. He also comes to him on his bed and keeps on making him sleep till he falls asleep. *The thousand plus the preceding fifteen hundred make two thousand five hundred good deeds with which the man who observes the two characteristics mentioned is credited, and as one could hardly commit as many sins in a day and a night there is a balance in his favour. Tirmidhi, Abu Dawud and Nasa’i transmitted it. In Abu Dawud's version he said, “Two qualities or two characteristics will not be adhered to by a Muslim ...” And also in his version after saying “One thousand five hundred in the scale” he said, “When he goes to his bed he should say ‘God is most great’ thirty-four times, ‘Praise be to God’ thirty-three times and ‘Glory be to God’ thirty-three times.” In most texts of al-Masabih it is given on the authority of ‘Abdallah b. ‘Umar.

‘Abdallah b. Ghannam reported God’s messenger as saying, that if anyone says in the morning, "O God, whatever favour has come to me or to any of Thy creatures in the morning, it comes from Thee alone who hast no partner, to whom be praise and thanksgiving," he will have expressed full thanksgiving for the day; and if anyone says the same in the evening he will have expressed full thanksgiving for the night. Abu Dawud transmitted it.

Abu Huraira told that when the Prophet went to his bed he used to say, “O God, Lord of the heavens, Lord of the earth, Lord of everything, who splittest the grain and the kernel, who hast sent down the Torah, the Injil and the Qur’an, I seek refuge in Thee from the evil of every evil agent whose forelock Thou seizest. Thou art the First and there is nothing before Thee; Thou art the Last and there is nothing after Thee; Thou art the Outward and there is nothing above Thee; Thou art the Inward and there is nothing below Thee. Pay the debt for me and grant me riches instead of poverty.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it. Muslim also transmitted it with a slight difference.

Abul Azhar al-Aimari told that when God’s messenger went to his bed at night he said, “In the name of God. I have laid down my side for God. O God, forgive me my sin, drive away my devil, free me from my responsibility, and place me in the highest assembly.” Abu Dawud transmitted it.

Ibn ‘Umar told that when God’s messenger went to his bed at night he said, “Praise be to God who has given me sufficiency, has guarded me, given me food and drink, been most gracious to me, and given to me most lavishly. Praise be to God in every circumstance. O God, Lord and King of everything, God of everything, I seek refuge in Thee from hell.” Abu Dawud transmitted it.

Buraida said that Khalid b. al-Walid complained to God’s messenger that he was afflicted by sleeplessness at night, and God’s Prophet told him to say when he went to his bed, “O God, Lord of the seven heavens and what they overshadow, Lord of the earths and what they carry, Lord of the devils and what they lead astray, be a Protector to me from the evil of Thy entire creation lest any of them do evil or act wrongfully to me. Strong is Thy protection and glorious is Thy praise. There is no god other than Thee. There is no god but Thee.” Tirmidhi transmitted it, saying this is a tradition whose isnad is not strong, and the traditions of al-Hakam b. Zuhair, the transmitter, are abandoned by some traditionists.

Abu Malik reported God’s messenger as saying that when one got up in the morning he should say, "We have reached the morning, and in the morning the dominion belongs to God, the Lord of the universe, O God, I ask Thee for the good this day contains, for conquest, victory, light, blessing and guidance during it; and I seek refuge in Thee from the evil it contains and the evil contained in what comes after it." In the evening he should say the like. Abu Dawud transmitted it.

‘Abd ar-Rahman b. Abu Bakra said that he remarked to his father that he had heard him say every morning, “O God, grant me soundness in my body; O God, grant me soundness in my hearing; O God, grant me soundness in my sight. There is no god but Thee and that he repeated it three times morning and evening. He replied, "Sonny, I heard God’s messenger using these words as a supplication and I like to follow his practice." Abu Dawud transmitted it.

‘Abdallah b. Abu Aufa told that God’s messenger said in the morning, "We have reached the morning, and in the morning the dominion belongs to God; praise is due to God; majesty and might belong to God; the creation, the command, night and day and what is at rest by night and day belong to God. O God, make the beginning of this day uprightness, its middle success, and its end attainment, O most merciful among those who show mercy." Nawawi mentioned it in Kitab al-adhkar by the transmission of Ibn as-Sunni.

‘Abd ar-Rahman b. Abza told that God's messenger used to say in the morning, “We have reached the morning following the original religion of Islam, the assertion of God’s unity, the religion of our Prophet Muhammad, and the rite of our father Abraham who was a hanif and was not one of the polytheists." [cf. Qur’an, ii. 135; iii, 95; vi, 161; xvi, 123.] Ahmad and Darimi transmitted it.

Ibn ‘Abbas reported God’s messenger as saying that if anyone who means to have intercourse with his wife says, “In the name of God. O God, keep us away from the devil and keep the devil away from what Thou hast provided us,” should it be ordained that a child be born to them thereby, no devil will ever harm it. (Bukhari and Muslim.)

He told that God’s messenger used to say when he was anxious “There is no god but God, the Incomparably Great, the Clement; there is no god but God, the Lord of the mighty Throne; there is no god but God, the Lord of the heavens, the Lord of the earth, and the Lord of the noble Throne.” (Bukhari and Muslim.)