الْحِصْنُ الْحَصِينُ
al-Ḥiṣn al-Ḥaṣīn
THE IMPREGNABLE FORTRESS
From the Words of the Master of the Messengers
مِنْ كَلَامِ سَيِّدِ الْمُرْسَلِينَ ﷺ
IMAM IBN AL-JAZARĪ
Abū al-Khayr Muḥammad ibn Muḥammad ibn Muḥammad Ibn al-Jazarī · d. 833 AH
أَدْعِيَةُ السَّفَرِ
ʾadʿiyatu al-safari
Prayers for Travel
وَإِنْ كَانَ سَفَرًا:
wa-ʾin kāna safaran:
If the matter is travel:
صَافَحَ وَقَالَ (أَيِ الْمُقِيمُ) [حب]: «أَسْتَوْدِعُ اللَّهَ: دِينَكَ، وَأَمَانَتَكَ، وَخَوَاتِيمَ عَمَلِكَ» [س، د، ت، مس، حب]، «وَأَقْرَأُ عَلَيْكَ السَّلَامَ» [س].
ṣāfaḥa wa-qāla (ʾayi al-muqīmu) [حب]: «ʾastawdiʿu Allāha: dīnaka, wa-ʾamānataka, wa-khawātīma ʿamalika» [س، د، ت، مس، حب], «wa-ʾaqraʾu ʿalayka al-salāma» [س].
The one remaining behind should shake his hand and say [حب]: “I entrust to Allah your religion, your trusts, and the final deeds of your life” [س، د، ت، مس، حب], “and I convey greetings of peace to you” [س].
وَيَقُولُ لِمَنْ يُوَدِّعُهُ:
wa-yaqūlu liman yuwaddiʿuhu:
He says to the person he is seeing off:
«أَسْتَوْدِعُكَ، أَوْ أَسْتَوْدِعُكُمُ، اللَّهَ الَّذِي لَا تَخِيبُ» [ي] «- أَوْ لَا تَضِيعُ -» [أ، طب، ي] «وَدَائِعُهُ» [ي، طب].
«ʾastawdiʿuka, ʾaw ʾastawdiʿukumu, Allāha alladhī lā takhību» [ي] «- ʾaw lā taḍīʿu -» [أ، طب، ي] «wadāʾiʿuhu» [ي، طب].
“I entrust you—or all of you—to Allah, whose trusts never fail” [ي]; the variant reads “are never lost” [أ، طب، ي], with “His trusts” in [ي، طب].
وَمَنْ قَالَ لَهُ: أُرِيدُ السَّفَرَ فَأَوْصِنِي، قَالَ لَهُ: «عَلَيْكَ بِتَقْوَى اللَّهِ وَالتَّكْبِيرِ عَلَى كُلِّ شَرَفٍ».
wa-man qāla lahu: ʾurīdu al-safara fa-ʾawṣinī, qāla lahu: «ʿalayka bitaqwā Allāhi wa-l-takbīri ʿalā kulli sharafin».
When someone says to him, “I intend to travel, so advise me,” he says: “Hold fast to mindfulness of Allah and proclaim Allah’s greatness whenever you ascend a height.”
فَإِذَا وَلَّى قَالَ: «اللَّهُمَّ اطْوِ لَهُ الْبُعْدَ، وَهَوِّنْ عَلَيْهِ السَّفَرَ» [ت، س، ق].
fa-ʾidhā wallā qāla: «Allāhumma iṭwi lahu al-buʿda, wa-hawwin ʿalayhi al-safara» [ت، س، ق].
As the traveler turns away, he says: “O Allah, shorten the distance for him and make the journey easy for him” [ت، س، ق].
«زَوَّدَكَ اللَّهُ التَّقْوَى، وَغَفَرَ ذَنْبَكَ، وَيَسَّرَ لَكَ الْخَيْرَ حَيْثُمَا كُنْتَ» [ت، مس].
«zawwadaka Allāhu al-taqwā, wa-ghafara dhanbaka, wa-yassara laka al-khayra ḥaythumā kunta» [ت، مس].
“May Allah equip you with mindfulness of Him, forgive your sin, and make good easy for you wherever you may be” [ت، مس].
«جَعَلَ اللَّهُ التَّقْوَى زَادَكَ، وَغَفَرَ ذَنْبَكَ، وَوَجَّهَ لَكَ الْخَيْرَ حَيْثُمَا تَوَجَّهْتَ» [ر، ط].
«jaʿala Allāhu al-taqwā zādaka, wa-ghafara dhanbaka, wa-wajjaha laka al-khayra ḥaythumā tawajjahta» [ر، ط].
“May Allah make mindfulness of Him your provision, forgive your sin, and direct goodness toward you wherever you turn” [ر، ط].
وَإِذَا أَمَّرَ أَمِيرًا عَلَى جَيْشٍ أَوْ سَرِيَّةٍ:
wa-ʾidhā ʾammara ʾamīran ʿalā jayshin ʾaw sariyyatin:
When he appoints a commander over an army or expedition:
أَوْصَاهُ فِي خَاصَّتِهِ بِتَقْوَى اللَّهِ، وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ خَيْرًا، ثُمَّ قَالَ: «اغْزُوا بِاسْمِ اللَّهِ، وَلَا تَغُلُّوا، وَلَا تَغْدِرُوا، وَلَا تُمَثِّلُوا، وَلَا تَقْتُلُوا وَلِيدًا» [م، عه].
ʾawṣāhu fī khāṣṣatihi bitaqwā Allāhi, wa-man maʿahu mina al-muslimīna khayran, thumma qāla: «ughzū bi-ismi Allāhi, wa-lā taghullū, wa-lā taghdirū, wa-lā tumaththilū, wa-lā taqtulū walīdan» [م، عه].
He counsels him personally to be mindful of Allah and to treat the Muslims with him well. Then he says: “Fight in the name of Allah. Do not steal from the spoils, betray a covenant, mutilate, or kill a child” [م، عه].
(١) أَيْ قَالَ الْمُقِيمُ لِمَنْ يُوَدِّعُهُ، وَقَوْلُهُ: دِينَكَ وَأَمَانَتَكَ: قَالَ الْخَطَّابِيُّ: الْأَمَانَةُ هُنَا أَهْلُهُ وَمَنْ يَخْلُفُهُ وَمَالُهُ الَّذِي عِنْدَ أَمِينِهِ.
(1) ʾay qāla al-muqīmu liman yuwaddiʿuhu, wa-qawluhu: dīnaka wa-ʾamānataka: qāla al-khaṭṭābiyyu: al-ʾamānatu hunā ʾahluhu wa-man yakhlufuhu wa-māluhu alladhī ʿinda ʾamīnihi.
(1) That is, the person remaining behind says this to the one he is seeing off. Regarding “your religion and your trusts,” al-Khattabi said: Here, the trusts are his family, those he leaves behind, and his property held by his trustee.
قَالَ: وَذِكْرُ الدِّينِ هُنَا لِأَنَّ السَّفَرَ مَظِنَّةُ الْمَشَقَّةِ، وَرُبَّمَا كَانَ سَبَبًا لِإِهْمَالِ بَعْضِ أُمُورِ الدِّينِ.
qāla: wa-dhikru al-dīni hunā liʾanna al-safara maẓinnatu al-mashaqqati, wa-rubbamā kāna sababan li-ʾihmāli baʿḍi ʾumūri al-dīni.
He said: Religion is mentioned here because travel is likely to involve hardship and may cause some religious duties to be neglected.
(٢) عَلَى كُلِّ شَرَفٍ: الشَّرَفُ هُوَ الْمَكَانُ الْعَالِي.
(2) ʿalā kulli sharafin: al-sharafu huwa al-makānu al-ʿālī.
(2) “Whenever you ascend a height”: sharaf means a high place.
(٣) الْخِيَانَةُ فِي الْمَغْنَمِ، وَالسَّرِقَةُ مِنَ الْغَنِيمَةِ قَبْلَ الْقِسْمَةِ.
(3) al-khiyānatu fī al-maghnami, wa-l-sariqatu mina al-ghanīmati qabla al-qismati.
(3) Betrayal concerning the spoils means stealing from the booty before it is divided.
«انْطَلِقُوا بِاسْمِ اللَّهِ، وَبِاللَّهِ، وَعَلَى مِلَّةِ رَسُولِ اللَّهِ، لَا تَقْتُلُوا شَيْخًا فَانِيًا، وَلَا طِفْلًا، وَلَا صَغِيرًا، وَلَا امْرَأَةً، وَلَا تَغُلُّوا، وَضُمُّوا غَنَائِمَكُمْ، وَأَحْسِنُوا، إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ» [د].
«inṭaliqū bi-ismi Allāhi, wa-bi-llāhi, wa-ʿalā millati rasūli Allāhi, lā taqtulū shaykhan fāniyan, wa-lā ṭiflan, wa-lā ṣaghīran, wa-lā imraʾatan, wa-lā taghullū, wa-ḍummū ghanāʾimakum, wa-ʾaḥsinū, ʾinna Allāha yuḥibbu al-muḥsinīna» [د].
“Set out in the name of Allah, through Allah, and upon the way of the Messenger of Allah. Do not kill a decrepit old man, a child, a young person, or a woman. Do not steal from the spoils; gather your spoils together; and do good, for Allah loves those who do good” [د].
فَإِذَا مَشَى مَعَهُمْ، قَالَ: «انْطَلِقُوا عَلَى اسْمِ اللَّهِ، اللَّهُمَّ أَعِنْهُمْ» [مس].
fa-ʾidhā mashā maʿahum, qāla: «inṭaliqū ʿalā ismi Allāhi, Allāhumma ʾaʿinhum» [مس].
When he walks with them, he says: “Set out in the name of Allah. O Allah, help them” [مس].
وَإِذَا أَرَادَ سَفَرًا قَالَ:
wa-ʾidhā ʾarāda safaran qāla:
When he intends to travel, he says:
«اللَّهُمَّ بِكَ أَصُولُ، وَبِكَ أَحُولُ، وَبِكَ أَسِيرُ» [د، أ].
«Allāhumma bika ʾaṣūlu, wa-bika ʾaḥūlu, wa-bika ʾasīru» [د، أ].
“O Allah, through You I attack, through You I defend myself, and through You I travel” [د، أ].
وَإِنْ خَافَ مِنْ عَدُوٍّ أَوْ غَيْرِهِ:
wa-ʾin khāfa min ʿaduwwin ʾaw ghayrihi:
If he fears an enemy or anything else:
فَقِرَاءَةُ: ﴿لِإِيلَافِ قُرَيْشٍ﴾ [قُرَيْشٍ: ١] أَمَانٌ مِنْ كُلِّ سُوءٍ [مو]، مُجَرَّبٌ.
fa-qirāʾatu: ﴿liʾīlāfi qurayshin﴾ [qurayshin: 1] ʾamānun min kulli sūʾin [مو], mujarrabun.
Reciting ﴿For the accustomed security of Quraysh﴾ [قُرَيْشٍ: ١] is protection from every harm [مو]; this has been tried and proven.
فَإِذَا وَضَعَ رِجْلَهُ فِي الرِّكَابِ قَالَ:
fa-ʾidhā waḍaʿa rijlahu fī al-rikābi qāla:
When he places his foot in the stirrup, he says:
«بِاسْمِ اللَّهِ».
«bi-ismi Allāhi».
“In the name of Allah.”
فَإِذَا اسْتَوَى عَلَى ظَهْرِهَا قَالَ:
fa-ʾidhā istawā ʿalā ẓahrihā qāla:
Once he is seated upon its back, he says:
«الْحَمْدُ لِلَّهِ، ﴿سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ﴾ [الزُّخْرُفِ: ١٣–١٤]، الْحَمْدُ لِلَّهِ»، ثَلَاثَ مَرَّاتٍ.
«al-ḥamdu li-llāhi, ﴿subḥāna alladhī sakhkhara lanā hādhā wa-mā kunnā lahu muqrinīna wa-ʾinnā ʾilā rabbinā lamunqalibūna﴾ [al-zukhrufi: 13–14], al-ḥamdu li-llāhi», thalātha marrātin.
“All praise is due to Allah. ﴿Glory be to the One who subjected this to us, though we could never have mastered it, and surely to our Lord we will return﴾ [الزُّخْرُفِ: ١٣–١٤]. All praise is due to Allah” three times.
«اللَّهُ أَكْبَرُ»، ثَلَاثَ مَرَّاتٍ. «لَا إِلَهَ إِلَّا اللَّهُ»، مَرَّةً [أ]. «سُبْحَانَكَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي، فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ» [د، ت، س، حب، أ، مس].
«Allāhu ʾakbaru», thalātha marrātin. «lā ʾilāha ʾillā Allāhu», marratan [أ]. «subḥānaka ʾinnī ẓalamtu nafsī fa-ighfir lī, fa-ʾinnahu lā yaghfiru al-dhunūba ʾillā ʾanta» [د، ت، س، حب، أ، مس].
“Allah is the Greatest” three times, then “There is no deity but Allah” once [أ]. “Glory be to You. I have indeed wronged myself, so forgive me, for no one forgives sins except You” [د، ت، س، حب، أ، مس].
فَإِذَا اسْتَوَى:
fa-ʾidhā istawā:
Once he is seated:
كَبَّرَ ثَلَاثًا وَقَرَأَ الْآيَةَ: ﴿سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا...﴾، وَقَالَ: «اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى، وَمِنَ الْعَمَلِ مَا تَرْضَى، اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا، وَاطْوِ عَنَّا بُعْدَهُ،
kabbara thalāthan wa-qaraʾa al-ʾāyata: ﴿subḥāna alladhī sakhkhara lanā hādhā...﴾, wa-qāla: «Allāhumma ʾinnā nasʾaluka fī safarinā hādhā al-birra wa-l-taqwā, wa-mina al-ʿamali mā tarḍā, Allāhumma hawwin ʿalaynā safaranā hādhā, wa-iṭwi ʿannā buʿdahu,
He proclaims Allah’s greatness three times, recites the verse ﴿Glory be to the One who subjected this to us…﴾, and says: “O Allah, we ask You on this journey of ours for righteousness, mindfulness of You, and deeds that please You. O Allah, make this journey easy for us and shorten its distance for us.
اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ الْمَنْظَرِ، وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ،
Allāhumma ʾanta al-ṣāḥibu fī al-safari, wa-l-khalīfatu fī al-ʾahli, Allāhumma ʾinnī ʾaʿūdhu bika min waʿthāʾi al-safari, wa-kaʾābati al-manẓari, wa-sūʾi al-munqalabi fī al-māli,
O Allah, You are the Companion on the journey and the Guardian of the family. O Allah, I seek refuge in You from the hardship of travel, from returning to a distressing sight, and from an unhappy return concerning my wealth,
(١) أَصُولُ: أَيْ أَسْطُو وَأَقْهَرُ، وَهُوَ مِنَ الْمُصَاوَلَةِ وَهِيَ الْمُوَاثَبَةُ. وَقَوْلُهُ: وَبِكَ أَحُولُ: قِيلَ أَتَحَرَّكُ، وَقِيلَ أَدْفَعُ وَأَمْنَعُ، وَقِيلَ أَتَحَوَّلُ.
(1) ʾaṣūlu: ʾay ʾasṭū wa-ʾaqharu, wa-huwa mina al-muṣāwalati wa-hiya al-muwāthabatu. wa-qawluhu: wa-bika ʾaḥūlu: qīla ʾataḥarraku, wa-qīla ʾadfaʿu wa-ʾamnaʿu, wa-qīla ʾataḥawwalu.
(1) “I advance” means I attack and overcome; it derives from musāwalah, meaning to spring upon another. “Through You I defend myself” has been explained as: I move, I repel and prevent, or I change my condition.
(٢) قَوْلُهُ: وَعْثَاءُ: أَيْ شِدَّتُهُ وَمَشَقَّتُهُ. وَقَوْلُهُ: وَكَآبَةُ الْمَنْظَرِ: الْكَآبَةُ بِالْمَدِّ وَالتَّغَيُّرُ وَالِانْكِسَارُ مِنْ مَشَقَّةِ السَّفَرِ وَمَا يَحْصُلُ عَلَى الْمُسَافِرِ مِنَ الِاهْتِمَامِ بِأُمُورِهِ.
(2) qawluhu: waʿthāʾu: ʾay shiddatuhu wa-mashaqqatuhu. wa-qawluhu: wa-kaʾābatu al-manẓari: al-kaʾābatu bi-l-maddi wa-l-taghayyuru wa-l-inkisāru min mashaqqati al-safari wa-mā yaḥṣulu ʿalā al-musāfiri mina al-ihtimāmi biʾumūrihi.
(2) “The hardship of travel” means its severity and difficulty. “Returning to a distressing sight” refers to dejection, change, and brokenness caused by the hardship of travel and the traveler’s concern over his affairs.
وَالْأَهْلِ، وَالْوَلَدِ». وَإِذَا رَجَعَ قَالَهُنَّ، وَزَادَ فِيهِنَّ: «آيِبُونَ، تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ» [م، د، س، ت].
wa-l-ʾahli, wa-l-waladi». wa-ʾidhā rajaʿa qālahunna, wa-zāda fīhinna: «ʾāyibūna, tāʾibūna, ʿābidūna, lirabbinā ḥāmidūna» [م، د، س، ت].
family, and children.” On returning, he says the same words and adds: “We return, repent, worship, and praise our Lord” [م، د، س، ت].
وَإِذَا رَكِبَ مَدَّ إِصْبَعَهُ وَقَالَ:
wa-ʾidhā rakiba madda ʾiṣbaʿahu wa-qāla:
When he mounts, he extends his finger and says:
«اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ، اللَّهُمَّ اصْحَبْنَا بِنُصْحِكَ، وَاقْلِبْنَا بِذِمَّةٍ، اللَّهُمَّ ازْوِ لَنَا الْأَرْضَ، وَهَوِّنْ عَلَيْنَا السَّفَرَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ الْمُنْقَلَبِ» [ت، س].
«Allāhumma ʾanta al-ṣāḥibu fī al-safari, wa-l-khalīfatu fī al-ʾahli, Allāhumma iṣḥabnā binuṣḥika, wa-iqlibnā bidhimmatin, Allāhumma izwi lanā al-ʾarḍa, wa-hawwin ʿalaynā al-safara, Allāhumma ʾinnī ʾaʿūdhu bika min waʿthāʾi al-safari, wa-kaʾābati al-munqalabi» [ت، س].
“O Allah, You are the Companion on the journey and the Guardian of the family. O Allah, accompany us with Your good care and bring us back under Your protection. O Allah, fold up the earth for us and make the journey easy for us. O Allah, I seek refuge in You from the hardship of travel and from returning to a distressing sight” [ت، س].
«مَا مِنْ بَعِيرٍ إِلَّا فِي ذِرْوَتِهِ شَيْطَانٌ، فَاذْكُرُوا اسْمَ اللَّهِ عَزَّ وَجَلَّ إِذَا رَكِبْتُمُوهُ، كَمَا أَمَرَكُمُ اللَّهُ، ثُمَّ امْتَهِنُوهَا لِأَنْفُسِكُمْ، فَإِنَّمَا يَحْمِلُ اللَّهُ عَزَّ وَجَلَّ» [أ، ط].
«mā min baʿīrin ʾillā fī dhirwatihi shayṭānun, fa-udhkurū isma Allāhi ʿazza wa-jalla ʾidhā rakibtumūhu, kamā ʾamarakumu Allāhu, thumma imtahinūhā li-ʾanfusikum, fa-ʾinnamā yaḥmilu Allāhu ʿazza wa-jalla» [أ، ط].
“There is no camel without a devil upon the highest part of its hump. So mention the name of Allah, Mighty and Majestic, when you mount it, as Allah has commanded you. Then subject it to your needs, for it is Allah, Mighty and Majestic, who truly carries you” [أ، ط].
وَيَتَعَوَّذُ فِي السَّفَرِ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ الْمُنْقَلَبِ، وَالْحَوْرِ بَعْدَ الْكَوْرِ [حب] (الْكَوْنِ)، وَدَعْوَةِ الْمَظْلُومِ، وَسُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَالْمَالِ [م، ت، س، ق].
wa-yataʿawwadhu fī al-safari min waʿthāʾi al-safari, wa-kaʾābati al-munqalabi, wa-l-ḥawri baʿda al-kawri [حب] (al-kawni), wa-daʿwati al-maẓlūmi, wa-sūʾi al-manẓari fī al-ʾahli wa-l-māli [م، ت، س، ق].
During travel he seeks refuge from the hardship of travel, from returning to a distressing sight, from decline after progress [حب] (variant: after stability), from the supplication of the wronged, and from seeing anything distressing concerning family or wealth [م، ت، س، ق].
«اللَّهُمَّ بَلَاغًا يَبْلُغُ خَيْرًا وَمَغْفِرَةً مِنْكَ وَرِضْوَانًا، بِيَدِكَ الْخَيْرُ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ، اللَّهُمَّ هَوِّنْ عَلَيْنَا السَّفَرَ، وَاطْوِ لَنَا الْأَرْضَ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ الْمُنْقَلَبِ» [ص، ي].
«Allāhumma balāghan yablughu khayran wa-maghfiratan minka wa-riḍwānan, biyadika al-khayru, ʾinnaka ʿalā kulli shayʾin qadīrun, Allāhumma ʾanta al-ṣāḥibu fī al-safari, wa-l-khalīfatu fī al-ʾahli, Allāhumma hawwin ʿalaynā al-safara, wa-iṭwi lanā al-ʾarḍa, Allāhumma ʾinnī ʾaʿūdhu bika min waʿthāʾi al-safari, wa-kaʾābati al-munqalabi» [ص، ي].
“O Allah, grant us an arrival that brings us goodness, forgiveness from You, and Your pleasure. All good is in Your hand; You have power over all things. O Allah, You are the Companion on the journey and the Guardian of the family. O Allah, make the journey easy for us and fold up the earth for us. O Allah, I seek refuge in You from the hardship of travel and from returning to a distressing sight” [ص، ي].
«اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ، اللَّهُمَّ اصْحَبْنَا فِي سَفَرِنَا، وَاخْلُفْنَا فِي أَهْلِنَا» [ت، س].
«Allāhumma ʾanta al-ṣāḥibu fī al-safari, wa-l-khalīfatu fī al-ʾahli, Allāhumma iṣḥabnā fī safarinā, wa-ukhlufnā fī ʾahlinā» [ت، س].
“O Allah, You are the Companion on the journey and the Guardian of the family. O Allah, accompany us on our journey and guard our family in our absence” [ت، س].
وَإِذَا عَلَا ثَنِيَّةً كَبَّرَ، وَإِذَا هَبَطَ سَبَّحَ [خ، س، د].
wa-ʾidhā ʿalā thaniyyatan kabbara, wa-ʾidhā habaṭa sabbaḥa [خ، س، د].
When he ascends a mountain pass, he proclaims Allah’s greatness; and when he descends, he glorifies Allah [خ، س، د].
وَإِذَا أَشْرَفَ عَلَى وَادٍ هَلَّلَ، وَكَبَّرَ [ع].
wa-ʾidhā ʾashrafa ʿalā wādin hallala, wa-kabbara [ع].
When he overlooks a valley, he declares Allah’s oneness and proclaims His greatness [ع].
(٢) تَتِمَّةٌ: قَوْلُهُ: وَسُوءُ الْمُنْقَلَبِ: أَيْ سُوءُ الِانْقِلَابِ إِلَى أَهْلِهِ مِنْ سَفَرِهِ، وَذَلِكَ بِأَنْ يَرْجِعَ مَنْقُوصًا مَهْمُومًا بِمَا يَسُوءُهُ.
(2) tatimmatun: qawluhu: wa-sūʾu al-munqalabi: ʾay sūʾu al-inqilābi ʾilā ʾahlihi min safarihi, wa-dhālika bi-ʾan yarjiʿa manqūṣan mahmūman bimā yasūʾuhu.
(2) Supplement: “an unhappy return” means returning from his journey to his family in a bad state—diminished and distressed by something that troubles him.
(١) مِنَ الزَّيِّ وَهُوَ الْجَمْعُ وَالطَّيُّ.
(1) mina al-zayyi wa-huwa al-jamʿu wa-l-ṭayyu.
(1) From zayy, meaning gathering and folding.
(٢) أَعْلَى سَنَامِ الْبَعِيرِ، وَذِرْوَةُ كُلِّ شَيْءٍ أَعْلَاهُ.
(2) ʾaʿlā sanāmi al-baʿīri, wa-dhirwatu kulli shayʾin ʾaʿlāhu.
(2) The top of a camel’s hump; the summit of anything is its highest part.
(٣) الْحَوْرُ بَعْدَ الْكَوْرِ: أَيْ مِنَ النُّقْصَانِ بَعْدَ الزِّيَادَةِ. وَقِيلَ مِنْ فَسَادِ أُمُورِنَا بَعْدَ صَلَاحِهَا، وَقِيلَ مِنَ الرُّجُوعِ عَنِ الْجَمَاعَةِ بَعْدَ أَنْ كُنَّا مِنْهُمْ. وَأَصْلُهُ مِنْ نَقْضِ الْعِمَامَةِ بَعْدَ لَفِّهَا.
(3) al-ḥawru baʿda al-kawri: ʾay mina al-nuqṣāni baʿda al-ziyādati. wa-qīla min fa-sādi ʾumūrinā baʿda ṣalāḥihā, wa-qīla mina al-rujūʿi ʿani al-jamāʿati baʿda ʾan kunnā minhum. wa-ʾaṣluhu min naqḍi al-ʿimāmati baʿda laffihā.
(3) “Decline after progress” means decrease after increase. It has also been explained as the deterioration of our affairs after they had been sound, or withdrawing from the community after having belonged to it. The expression originally refers to unwrapping a turban after it has been wound.
(٤) الطَّرِيقُ الْعَالِي فِي الْجَبَلِ.
(4) al-ṭarīqu al-ʿālī fī al-jabali.
(4) A high road through the mountain.
وَإِنْ عَثَرَتْ بِهِ دَابَّتُهُ فَلْيَقُلْ: «بِسْمِ اللَّهِ» [مس، مص، أ، ط].
wa-ʾin ʿatharat bihi dābbatuhu fa-lyaqul: «bismi Allāhi» [مس، مص، أ، ط].
If his mount stumbles with him, he should say, “In the name of Allah” [مس، مص، أ، ط].
وَإِذَا رَكِبَ الْبَحْرَ:
wa-ʾidhā rakiba al-baḥra:
When he travels by sea:
«أَمَانٌ مِنَ الْغَرَقِ أَنْ يَقُولَ: ﴿بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا﴾ الْآيَةَ [هُودٍ: ٤١]، ﴿وَمَا قَدَرُوا اللَّهَ...﴾ الْآيَةَ [الزُّمَرِ: ٦٧]» [ط، ي، ص].
«ʾamānun mina al-gharaqi ʾan yaqūla: ﴿bismi Allāhi majrāhā wa-mursāhā﴾ al-ʾāyata [hūdin: 41], ﴿wa-mā qadarū Allāha...﴾ al-ʾāyata [al-zumari: 67]» [ط، ي، ص].
“A safeguard from drowning is to say: ﴿In the name of Allah is its sailing and its anchoring﴾, to the end of the verse [هُودٍ: ٤١], and ﴿They have not esteemed Allah...﴾, to the end of the verse [الزُّمَرِ: ٦٧]” [ط، ي، ص].
وَإِذَا انْفَلَتَتْ دَابَّتُهُ:
wa-ʾidhā infalatat dābbatuhu:
If his mount breaks loose:
«فَلْيُنَادِ: أَعِينُوا عِبَادَ اللَّهِ رَحِمَكُمُ اللَّهُ» [مو، مص].
«fa-lyunādi: ʾaʿīnū ʿibāda Allāhi raḥimakumu Allāhu» [مو، مص].
“He should call out: ‘O servants of Allah, help me; may Allah have mercy on you’” [مو، مص].
وَإِنْ أَرَادَ عَوْنًا فَلْيَقُلْ:
wa-ʾin ʾarāda ʿawnan fa-lyaqul:
If he needs help, he should say:
«يَا عِبَادَ اللَّهِ أَعِينُونِي، يَا عِبَادَ اللَّهِ أَعِينُونِي، يَا عِبَادَ اللَّهِ أَعِينُونِي».
«yā ʿibāda Allāhi ʾaʿīnūnī, yā ʿibāda Allāhi ʾaʿīnūnī, yā ʿibāda Allāhi ʾaʿīnūnī».
“O servants of Allah, help me! O servants of Allah, help me! O servants of Allah, help me!”
وَقَدْ جُرِّبَ ذَلِكَ [ط].
wa-qad jurriba dhālika [ط].
This has been tried and found effective [ط].
وَإِذَا أَشْرَفَ عَلَى مَكَانٍ مُرْتَفِعٍ قَالَ:
wa-ʾidhā ʾashrafa ʿalā makānin murtafiʿin qāla:
When he reaches a high place, he should say:
«اللَّهُمَّ لَكَ الشَّرَفُ عَلَى كُلِّ شَرَفٍ، وَلَكَ الْحَمْدُ عَلَى كُلِّ حَالٍ» [أ، ص، ي].
«Allāhumma laka al-sharafu ʿalā kulli sharafin, wa-laka al-ḥamdu ʿalā kulli ḥālin» [أ، ص، ي].
“O Allah, Yours is the loftiness above every height, and to You belongs all praise in every state” [أ، ص، ي].
وَإِذَا أَرَادَ بَلْدَةً يُرِيدُ دُخُولَهَا قَالَ حِينَ يَرَاهَا:
wa-ʾidhā ʾarāda baldatan yurīdu dukhūlahā qāla ḥīna yarāhā:
When he intends to enter a town, he should say upon seeing it:
«اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَمَا أَظْلَلْنَ، وَرَبَّ الْأَرَضِينَ السَّبْعِ وَمَا أَقْلَلْنَ، وَرَبَّ الشَّيَاطِينِ وَمَا أَضْلَلْنَ، وَرَبَّ الرِّيَاحِ وَمَا ذَرَيْنَ، فَإِنَّا نَسْأَلُكَ خَيْرَ هَذِهِ الْقَرْيَةِ، وَخَيْرَ أَهْلِهَا، وَنَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ أَهْلِهَا وَشَرِّ مَا فِيهَا» [س، حب، مس].
«Allāhumma rabba al-samāwāti al-sabʿi wa-mā ʾaẓlalna, wa-rabba al-ʾaraḍīna al-sabʿi wa-mā ʾaqlalna, wa-rabba al-shayāṭīni wa-mā ʾaḍlalna, wa-rabba al-riyāḥi wa-mā dharayna, fa-ʾinnā nasʾaluka khayra hādhihi al-qaryati, wa-khayra ʾahlihā, wa-naʿūdhu bika min sharrihā wa-sharri ʾahlihā wa-sharri mā fīhā» [س، حب، مس].
“O Allah, Lord of the seven heavens and all they overshadow, Lord of the seven earths and all they bear, Lord of the devils and all they lead astray, and Lord of the winds and all they scatter, we ask You for the good of this town and the good of its people, and we seek refuge in You from its evil, the evil of its people, and the evil within it” [س، حب، مس].
«أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا» [ط].
«ʾasʾaluka khayrahā wa-khayra mā fīhā, wa-ʾaʿūdhu bika min sharrihā wa-sharri mā fīhā» [ط].
“I ask You for its good and the good within it, and I seek refuge in You from its evil and the evil within it” [ط].
وَعِنْدَمَا يُرِيدُ أَنْ يَدْخُلَهَا:
wa-ʿindamā yurīdu ʾan yadkhulahā:
When he is about to enter it:
«اللَّهُمَّ بَارِكْ لَنَا فِيهَا - ثَلَاثَ مَرَّاتٍ - اللَّهُمَّ ارْزُقْنَا جَنَاهَا، وَحَبِّبْنَا إِلَى أَهْلِهَا، وَحَبِّبْ صَالِحِي أَهْلِهَا إِلَيْنَا» [طس].
«Allāhumma bārik lanā fīhā - thalātha marrātin - Allāhumma urzuqnā janāhā, wa-ḥabbibnā ʾilā ʾahlihā, wa-ḥabbib ṣāliḥī ʾahlihā ʾilaynā» [طس].
“O Allah, bless it for us—three times—O Allah, provide us with its fruits, make us beloved to its people, and make the righteous among its people beloved to us” [طس].
وَإِذَا نَزَلَ مَنْزِلًا:
wa-ʾidhā nazala manzilan:
When he stops at a place:
«أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ، فَإِنَّهُ لَمْ يَضُرَّهُ شَيْءٌ حَتَّى يَرْتَحِلَ» [م، ت، س، ق، أ، ط، مص].
«ʾaʿūdhu bikalimāti Allāhi al-tāmmāti min sharri mā khalaqa, fa-ʾinnahu lam yaḍurrahu shayʾun ḥattā yartaḥila» [م، ت، س، ق، أ، ط، مص].
“I seek refuge in the perfect words of Allah from the evil of what He created; then nothing will harm him until he departs” [م، ت، س، ق، أ، ط، مص].
وَإِذَا أَمْسَى وَأَقْبَلَ اللَّيْلُ:
wa-ʾidhā ʾamsā wa-ʾaqbala al-laylu:
When evening comes and night approaches:
«يَا أَرْضُ، رَبِّي وَرَبُّكِ اللَّهُ، أَعُوذُ بِاللَّهِ مِنْ شَرِّكِ وَشَرِّ مَا خَلَقَ فِيكِ، وَشَرِّ مَا يَدِبُّ عَلَيْكِ، وَأَعُوذُ بِاللَّهِ مِنْ أَسَدٍ وَأَسْوَدَ (١)، وَمِنَ الْحَيَّةِ وَالْعَقْرَبِ، وَمِنْ سَاكِنِ الْبَلَدِ (٢)، وَمِنْ وَالِدٍ وَمَا وَلَدَ» [د، س، مس].
«yā ʾarḍu, rabbī wa-rabbuki Allāhu, ʾaʿūdhu bi-llāhi min sharriki wa-sharri mā khalaqa fīki, wa-sharri mā yadibbu ʿalayki, wa-ʾaʿūdhu bi-llāhi min ʾasadin wa-ʾaswada (1), wa-mina al-ḥayyati wa-l-ʿaqrabi, wa-min sākini al-baladi (2), wa-min wālidin wa-mā walada» [د، س، مس].
“O earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil, the evil of what He created within you, and the evil of what moves upon you. I seek refuge in Allah from a lion and a large black snake (1), from snakes and scorpions, from the inhabitants of the land (2), and from every parent and what it begets” [د، س، مس].
وَوَقْتَ السَّحَرِ يَقُولُ:
wa-waqta al-saḥari yaqūlu:
At the time before dawn, he should say:
«سَمِعَ سَامِعٌ (٣) بِحَمْدِ اللَّهِ، وَنِعْمَتِهِ [د]، وَحُسْنِ بَلَائِهِ عَلَيْنَا، رَبَّنَا، صَاحِبْنَا، وَأَفْضِلْ عَلَيْنَا، عَائِذًا بِاللَّهِ مِنَ النَّارِ» [م، د، س، عو].
«samiʿa sāmiʿun (3) biḥamdi Allāhi, wa-niʿmatihi [د], wa-ḥusni balāʾihi ʿalaynā, rabbanā, ṣāḥibnā, wa-ʾafḍil ʿalaynā, ʿāʾidhan bi-llāhi mina al-nāri» [م، د، س، عو].
“Let a hearer hear (3) of our praise of Allah, His blessing [د], and His gracious treatment of us. Our Lord, accompany us and bestow Your favor upon us, as one seeking refuge in Allah from the Fire” [م، د، س، عو].
يَقُولُ ذَلِكَ ثَلَاثَ مَرَّاتٍ وَيَرْفَعُ بِهَا صَوْتَهُ.
yaqūlu dhālika thalātha marrātin wa-yarfaʿu bihā ṣawtahu.
He should say this three times, raising his voice.
وَقَالَ ﷺ: «أَتُحِبُّ يَا جُبَيْرُ إِذَا خَرَجْتَ مِنْ سَفَرٍ أَنْ تَكُونَ أَمْثَلَ أَصْحَابِكَ هَيْئَةً، وَأَكْثَرَهُمْ زَادًا؟» فَقُلْتُ: نَعَمْ، بِأَبِي أَنْتَ وَأُمِّي.
wa-qāla ṣallā Allāhu ʿalayhi wa-sallam: «ʾatuḥibbu yā jubayru ʾidhā kharajta min safarin ʾan takūna ʾamthala ʾaṣḥābika hayʾatan, wa-ʾaktharahum zādan?» fa-qultu: naʿam, biʾabī ʾanta wa-ʾummī.
The Prophet (peace and blessings be upon him) said, “Would you like, Jubayr, when you return from a journey, to be the best-presented of your companions and the one with the most provisions?” I said, “Yes—may my father and mother be sacrificed for you.”
قَالَ: «فَاقْرَأْ هَذِهِ السُّوَرَ الْخَمْسَ: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾، وَ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ [النَّصْرِ: ١]، وَ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، وَ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾، وَ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾، وَافْتَتِحْ كُلَّ سُورَةٍ بِـ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ وَاخْتِمْ قِرَاءَتَكَ بِهَا».
qāla: «fa-iqraʾ hādhihi al-suwara al-khamsa: ﴿qul yā ʾayyuhā al-kāfirūna﴾, wa-﴿ʾidhā jāʾa naṣru Allāhi wa-l-fatḥu﴾ [al-naṣri: 1], wa-﴿qul huwa Allāhu ʾaḥadun﴾, wa-﴿qul ʾaʿūdhu birabbi al-falaqi﴾, wa-﴿qul ʾaʿūdhu birabbi al-nāsi﴾, wa-iftatiḥ kulla sūratin bi: ﴿bismi Allāhi al-raḥmāni al-raḥīmi﴾ wa-ikhtim qirāʾataka bihā».
He said, “Then recite these five surahs: ﴿Say: O disbelievers﴾, ﴿When Allah’s help and the victory come﴾ [النَّصْرِ: ١], ﴿Say: He is Allah, One﴾, ﴿Say: I seek refuge in the Lord of daybreak﴾, and ﴿Say: I seek refuge in the Lord of humankind﴾. Begin each surah with ﴿In the name of Allah, the Most Compassionate, the Most Merciful﴾, and conclude your recitation with it.”
قَالَ جُبَيْرٌ: وَكُنْتُ غَنِيًّا كَثِيرَ الْمَالِ، فَكُنْتُ أَخْرُجُ فِي سَفَرٍ، فَأَكُونُ أَبَذَّهُمْ هَيْئَةً، وَأَقَلَّهُمْ زَادًا، فَمَا زِلْتُ مُنْذُ عَلِمْتُهُنَّ مِنْ رَسُولِ اللَّهِ ﷺ وَقَرَأْتُ بِهِنَّ، أَكُونُ مِنْ أَحْسَنِهِمْ هَيْئَةً، وَأَكْثَرِهِمْ زَادًا، حَتَّى أَرْجِعَ مِنْ سَفَرِي [ص].
qāla jubayrun: wa-kuntu ghaniyyan kathīra al-māli, fa-kuntu ʾakhruju fī safarin, fa-ʾakūnu ʾabadhdhahum hayʾatan, wa-ʾaqallahum zādan, fa-mā ziltu mundhu ʿalimtuhunna min rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallam wa-qaraʾtu bihinna, ʾakūnu min ʾaḥsanihim hayʾatan, wa-ʾaktharihim zādan, ḥattā ʾarjiʿa min safarī [ص].
Jubayr said: I was wealthy and had much property, yet when I set out on a journey I would be the shabbiest in appearance and have the fewest provisions. Ever since I learned these surahs from the Messenger of Allah (peace and blessings be upon him) and began reciting them, I have remained among the best-presented and best-provisioned of my companions until I return from my journey [ص].
«مَا رَاكِبٌ يَخْلُو فِي مَسِيرِهِ بِاللَّهِ وَذِكْرِهِ، إِلَّا رَدِفَهُ اللَّهُ بِمَلَكٍ، وَلَا يَخْلُو بِشِعْرٍ وَنَحْوِهِ، إِلَّا رَدِفَهُ شَيْطَانٌ» [ط].
«mā rākibun yakhlū fī masīrihi bi-llāhi wa-dhikrihi, ʾillā radifahu Allāhu bimalakin, wa-lā yakhlū bishiʿrin wa-naḥwihi, ʾillā radifahu shayṭānun» [ط].
“No rider devotes himself during his journey to Allah and His remembrance without Allah placing an angel behind him; and no rider devotes himself to poetry and the like without a devil riding behind him” [ط].
(١) قَوْلُهُ: وَأَسْوَدُ: هُوَ الْعَظِيمُ مِنَ الْحَيَّاتِ، فِيهِ سَوَادٌ، وَخَصَّهُ بِالذِّكْرِ لِخُبْثِهِ.
(1) qawluhu: wa-ʾaswadu: huwa al-ʿaẓīmu mina al-ḥayyāti, fīhi sawādun, wa-khaṣṣahu bi-l-dhikri likhubthihi.
(1) The word “black snake” means a large snake that is black. It is singled out because of its viciousness.
(٢) قَالَ الْخَطَّابِيُّ: هُمُ الْجِنُّ الَّذِينَ هُمْ سُكَّانُ الْأَرْضِ، وَالْبَلَدُ مِنَ الْأَرْضِ مَا يَأْوِي الْحَيَوَانُ إِلَيْهِ، وَإِنْ لَمْ يَكُنْ فِيهِ مَنَازِلُ وَبِنَاءٌ. وَقَوْلُهُ: وَوَالِدٌ وَمَا وَلَدَ: قَالَ الْخَطَّابِيُّ: الْمُرَادُ إِبْلِيسُ وَجُنُودُهُ. وَالظَّاهِرُ أَنَّ الْمُرَادَ الِاسْتِعَاذَةُ مِنْ كُلِّ صَغِيرٍ وَكَبِيرٍ مِنَ الْحَيَوَانِ كَائِنًا مَا كَانَ.
(2) qāla al-khaṭṭābiyyu: humu al-jinnu alladhīna hum sukkānu al-ʾarḍi, wa-l-baladu mina al-ʾarḍi mā yaʾwī al-ḥayawānu ʾilayhi, wa-ʾin lam yakun fīhi manāzilu wa-bināʾun. wa-qawluhu: wa-wālidun wa-mā walada: qāla al-khaṭṭābiyyu: al-murādu ʾiblīsu wa-junūduhu. wa-l-ẓāhiru ʾanna al-murāda al-istiʿādhatu min kulli ṣaghīrin wa-kabīrin mina al-ḥayawāni kāʾinan mā kāna.
(2) Al-Khattabi said: They are the jinn who inhabit the earth. A “land” is any part of the earth to which animals resort, even if it has no dwellings or buildings. Regarding “every parent and what it begets,” al-Khattabi said that it means Iblis and his forces. The apparent meaning, however, is seeking refuge from every animal, small or large, whatever it may be.
(٣) مَعْنَاهُ: بَلَغَ سَامِعٌ. قَالَ الْخَطَّابِيُّ: سَمِعَ بِكَسْرِ الْمِيمِ وَتَخْفِيفِهَا: مَعْنَاهُ شَهِدَ شَاهِدٌ، أَيْ يَشْهَدُ شَاهِدٌ عَلَى حَمْدِ اللَّهِ سُبْحَانَهُ وَتَعَالَى وَحُسْنِ نِعْمَتِهِ عَلَيْنَا.
(3) maʿnāhu: balagha sāmiʿun. qāla al-khaṭṭābiyyu: samiʿa bikasri al-mīmi wa-takhfīfihā: maʿnāhu shahida shāhidun, ʾay yashhadu shāhidun ʿalā ḥamdi Allāhi subḥānahu wa-taʿālā wa-ḥusni niʿmatihi ʿalaynā.
(3) Its meaning is: “A hearer has received the message.” Al-Khattabi said that sami'a—with the medial consonant vowelled i and pronounced without doubling—means, “A witness has testified”; that is, let a witness testify to the praise of Allah, Glorious and Exalted, and to His gracious blessing upon us.
أَدْعِيَةُ الْحَجِّ
ʾadʿiyatu al-ḥajji
Supplications for Hajj
وَإِنْ كَانَ فِي حَجٍّ:
wa-ʾin kāna fī ḥajjin:
If he is performing Hajj:
فَإِذَا اسْتَوَتْ بِهِ رَاحِلَتُهُ عَلَى الْبَيْدَاءِ: حَمِدَ اللَّهَ، وَسَبَّحَ، وَكَبَّرَ [خ].
fa-ʾidhā istawat bihi rāḥilatuhu ʿalā al-baydāʾi: ḥamida Allāha, wa-sabbaḥa, wa-kabbara [خ].
When his mount bears him up onto al-Bayda', he should praise Allah, glorify Him, and proclaim His greatness [خ].
فَإِذَا أَحْرَمَ لَبَّى:
fa-ʾidhā ʾaḥrama labbā:
When he enters the state of ihram, he should recite the talbiyah:
«لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ لَكَ» [خ]. «لَبَّيْكَ لَبَّيْكَ، وَسَعْدَيْكَ، وَالْخَيْرُ بِيَدَيْكَ، لَبَّيْكَ وَالرَّغْبَاءُ إِلَيْكَ وَالْعَمَلُ لَبَّيْكَ» [مو، م، عه].
«labbayka Allāhumma labbayka, labbayka lā sharīka laka labbayka, ʾinna al-ḥamda wa-l-niʿmata laka wa-l-mulka, lā sharīka laka» [خ]. «labbayka labbayka, wa-saʿdayka, wa-l-khayru biyadayka, labbayka wa-l-raghbāʾu ʾilayka wa-l-ʿamalu labbayka» [مو، م، عه].
“Here I am at Your service, O Allah, here I am. Here I am at Your service; You have no partner; here I am. Surely all praise, blessing, and sovereignty belong to You. You have no partner” [خ]. “Here I am at Your service, again and again, ready to obey You; all good is in Your hands. Here I am at Your service; all desire and all deeds are directed to You. Here I am” [مو، م، عه].
«لَبَّيْكَ إِلَهَ الْحَقِّ لَبَّيْكَ» [س، ق، حب، مس].
«labbayka ʾilāha al-ḥaqqi labbayka» [س، ق، حب، مس].
“Here I am at Your service, God of truth, here I am” [س، ق، حب، مس].
وَإِذَا فَرَغَ مِنْ تَلْبِيَتِهِ: سَأَلَ اللَّهَ مَغْفِرَتَهُ وَرِضْوَانَهُ، وَاسْتَعْتَقَهُ مِنَ النَّارِ [ط].
wa-ʾidhā faragha min talbiyatihi: saʾala Allāha maghfiratahu wa-riḍwānahu, wa-istaʿtaqahu mina al-nāri [ط].
When he finishes his talbiyah, he should ask Allah for His forgiveness and pleasure, and ask Him to free him from the Fire [ط].
فَإِذَا طَافَ: كُلَّمَا أَتَى الرُّكْنَ كَبَّرَ [خ].
fa-ʾidhā ṭāfa: kullamā ʾatā al-rukna kabbara [خ].
When performing tawaf, he should proclaim Allah’s greatness each time he reaches the Corner [خ].
وَيَقُولُ بَيْنَ الرُّكْنَيْنِ:
wa-yaqūlu bayna al-ruknayni:
Between the two Corners, he should say:
﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾ [الْبَقَرَةِ: ٢٠١] [د، س، حب، مس].
﴿rabbanā ʾātinā fī al-dunyā ḥasanatan wa-fī al-ʾākhirati ḥasanatan wa-qinā ʿadhāba al-nāri﴾ [al-baqarati: 201] [د، س، حب، مس].
﴿Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire﴾ [الْبَقَرَةِ: ٢٠١] [د، س، حب، مس].
وَكَذَلِكَ بَيْنَ الرُّكْنِ وَالْحَجَرِ [مص]، وَفِي الطَّوَافِ [مس]، أَوْ بَيْنَ الرُّكْنِ وَالْمَقَامِ [د، س، حب، مس]:
wa-ka-dhālika bayna al-rukni wa-l-ḥajari [مص], wa-fī al-ṭawāfi [مس], ʾaw bayna al-rukni wa-l-maqāmi [د، س، حب، مس]:
Likewise, between the Corner and the Stone [مص], during tawaf [مس], or between the Corner and the Station [د، س، حب، مس], he should say:
«اللَّهُمَّ (رَبِّ) [مص] قَنِّعْنِي بِمَا رَزَقْتَنِي، وَبَارِكْ لِي فِيهِ، وَاخْلُفْ عَلَى كُلِّ غَائِبَةٍ لِي بِخَيْرٍ» [مس، مو، مص].
«Allāhumma (rabbi) [مص] qanniʿnī bimā razaqtanī, wa-bārik lī fīhi, wa-ukhluf ʿalā kulli ghāʾibatin lī bikhayrin» [مس، مو، مص].
“O Allah (my Lord) [مص], make me content with what You have provided me, bless it for me, and take good care of everything of mine that I leave behind” [مس، مو، مص].
«لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ» [مو، مص].
«lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu, wa-huwa ʿalā kulli shayʾin qadīrun» [مو، مص].
“There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise, and He has power over all things” [مو، مص].
وَإِذَا فَرَغَ مِنَ الطَّوَافِ:
wa-ʾidhā faragha mina al-ṭawāfi:
When he finishes tawaf:
تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ، فَقَرَأَ: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ [الْبَقَرَةِ: ١٢٥].
taqaddama ʾilā maqāmi ʾibrāhīma, fa-qaraʾa: ﴿wa-ittakhidhū min maqāmi ʾibrāhīma muṣallan﴾ [al-baqarati: 125].
He should proceed to the Station of Abraham and recite: ﴿Take the Station of Abraham as a place of prayer﴾ [الْبَقَرَةِ: ١٢٥].
وَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ، وَصَلَّى رَكْعَتَيْنِ، فِي الْأُولَى: ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ﴾، وَالثَّانِيَةِ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، ثُمَّ يَرْجِعُ إِلَى الرُّكْنِ فَيَسْتَلِمُهُ، ثُمَّ يَخْرُجُ مِنَ الْبَابِ إِلَى الصَّفَا، فَإِذَا دَنَا مِنْهُ قَرَأَ:
wa-jaʿala al-maqāma baynahu wa-bayna al-bayti, wa-ṣallā rakʿatayni, fī al-ʾūlā: ﴿qul yā ʾayyuhā al-kāfirūna﴾, wa-l-thāniyati: ﴿qul huwa Allāhu ʾaḥadun﴾, thumma yarjiʿu ʾilā al-rukni fa-yastalimuhu, thumma yakhruju mina al-bābi ʾilā al-ṣafā, fa-ʾidhā danā minhu qaraʾa:
He should place the Station between himself and the House and pray two rak'ahs, reciting ﴿Say: O disbelievers﴾ in the first and ﴿Say: He is Allah, One﴾ in the second. He should then return to the Corner and touch it, then go out through the gate toward al-Safa. As he draws near it, he should recite:
﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ [الْبَقَرَةِ: ١٥٨]، أَبْدَأُ بِمَا بَدَأَ اللَّهُ عَزَّ وَجَلَّ بِهِ. فَيَرْقَى الصَّفَا حَتَّى يَرَى الْبَيْتَ، فَيَسْتَقْبِلُ الْقِبْلَةَ، فَيُوَحِّدُ اللَّهَ وَيُكَبِّرُهُ، وَيَقُولُ:
﴿ʾinna al-ṣafā wa-l-marwata min shaʿāʾiri Allāhi﴾ [al-baqarati: 158], ʾabdaʾu bimā badaʾa Allāhu ʿazza wa-jalla bihi. fa-yarqā al-ṣafā ḥattā yarā al-bayta, fa-yastaqbilu al-qiblata, fa-yuwaḥḥidu Allāha wa-yukabbiruhu, wa-yaqūlu:
﴿Indeed, al-Safa and al-Marwah are among the rites of Allah﴾ [الْبَقَرَةِ: ١٥٨]. “I begin with what Allah, Mighty and Majestic, began with.” He should then climb al-Safa until he can see the House, face the qiblah, affirm Allah’s oneness, proclaim His greatness, and say:
«لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ».
«lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu, yuḥyī wa-yumītu, wa-huwa ʿalā kulli shayʾin qadīrun, lā ʾilāha ʾillā Allāhu waḥdahu, ʾanjaza waʿdahu, wa-naṣara ʿabdahu, wa-hazama al-ʾaḥzāba waḥdahu».
“There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise. He gives life and causes death, and He has power over all things. There is no deity but Allah alone. He fulfilled His promise, gave victory to His servant, and defeated the confederates by Himself.”
ثُمَّ يَدْعُو بَيْنَ ذَلِكَ، وَيَقُولُ مِثْلَ هَذَا ثَلَاثَ مَرَّاتٍ، ثُمَّ يَنْزِلُ إِلَى الْمَرْوَةِ، حَتَّى إِذَا انْصَبَّتْ قَدَمَاهُ فِي بَطْنِ الْوَادِي، سَعَى، حَتَّى إِذَا صَعِدَ مَشَى، حَتَّى إِذَا أَتَى الْمَرْوَةَ، فَعَلَ عَلَى الْمَرْوَةِ كَمَا فَعَلَ عَلَى الصَّفَا [م، د، س، ق، عو].
thumma yadʿū bayna dhālika, wa-yaqūlu mithla hādhā thalātha marrātin, thumma yanzilu ʾilā al-marwati, ḥattā ʾidhā inṣabbat qadamāhu fī baṭni al-wādī, saʿā, ḥattā ʾidhā ṣaʿida mashā, ḥattā ʾidhā ʾatā al-marwata, faʿala ʿalā al-marwati kamā faʿala ʿalā al-ṣafā [م، د، س، ق، عو].
He should then supplicate between these recitations and say this three times. He should then descend toward al-Marwah; when his feet reach the bottom of the valley, he should hasten, and when he begins ascending he should walk. Upon reaching al-Marwah, he should do there what he did at al-Safa [م، د، س، ق، عو].
وَإِذَا رَقِيَ الصَّفَا: كَبَّرَ ثَلَاثًا، وَيَقُولُ: «لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ». يَصْنَعُ ذَلِكَ سَبْعَ مَرَّاتٍ، فَيَصِيرُ مِنَ التَّكْبِيرِ إِحْدَى وَعِشْرُونَ، وَمِنَ التَّهْلِيلِ سَبْعٌ؛
wa-ʾidhā raqiya al-ṣafā: kabbara thalāthan, wa-yaqūlu: «lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku, wa-lahu al-ḥamdu, wa-huwa ʿalā kulli shayʾin qadīrun». yaṣnaʿu dhālika sabʿa marrātin, fa-yaṣīru mina al-takbīri ʾiḥdā wa-ʿishrūna, wa-mina al-tahlīli sabʿun;
When he climbs al-Safa, he should proclaim Allah’s greatness three times and say, “There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise, and He has power over all things.” He should do this seven times, making twenty-one proclamations of Allah’s greatness and seven declarations of His oneness;
وَيَدْعُو فِيمَا بَيْنَ ذَلِكَ وَيَسْأَلُ اللَّهَ، ثُمَّ يَهْبِطُ، فَإِذَا رَقِيَ عَلَى الْمَرْوَةِ، صَنَعَ كَمَا صَنَعَ عَلَى الصَّفَا، حَتَّى يَفْرُغَ [مو، طا، مص].
wa-yadʿū fīmā bayna dhālika wa-yasʾalu Allāha, thumma yahbiṭu, fa-ʾidhā raqiya ʿalā al-marwati, ṣanaʿa kamā ṣanaʿa ʿalā al-ṣafā, ḥattā yafrugha [مو، طا، مص].
and between them he should supplicate and ask Allah. He should then descend, and when he climbs al-Marwah he should do as he did at al-Safa until he finishes [مو، طا، مص].
وَيَدْعُو عَلَى الصَّفَا:
wa-yadʿū ʿalā al-ṣafā:
On al-Safa he should supplicate:
«اللَّهُمَّ إِنَّكَ قُلْتَ: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ [غَافِرٍ: ٦٠]، وَإِنَّكَ لَا تُخْلِفُ الْمِيعَادَ، وَإِنِّي أَسْأَلُكَ كَمَا هَدَيْتَنِي لِلْإِسْلَامِ أَنْ لَا تَنْزِعَهُ مِنِّي، حَتَّى تَتَوَفَّانِي وَأَنَا مُسْلِمٌ» [مو، طا].
«Allāhumma ʾinnaka qulta: ﴿udʿūnī ʾastajib lakum﴾ [ghāfirin: 60], wa-ʾinnaka lā tukhlifu al-mīʿāda, wa-ʾinnī ʾasʾaluka kamā hadaytanī li-l-ʾislāmi ʾan lā tanziʿahu minnī, ḥattā tatawaffānī wa-ʾanā muslimun» [مو، طا].
“O Allah, You have said, ﴿Call upon Me, and I will answer you﴾ [غَافِرٍ: ٦٠], and You never break Your promise. I ask You: just as You guided me to Islam, do not take it away from me until You cause me to die as a Muslim” [مو، طا].
وَبَيْنَ الصَّفَا وَالْمَرْوَةِ:
wa-bayna al-ṣafā wa-l-marwati:
Between al-Safa and al-Marwah:
«رَبِّ اغْفِرْ وَارْحَمْ، أَنْتَ الْأَعَزُّ الْأَكْرَمُ» [مو، مص].
«rabbi ighfir wa-irḥam, ʾanta al-ʾaʿazzu al-ʾakramu» [مو، مص].
“My Lord, forgive and have mercy. You are the Mightiest, the Most Generous” [مو، مص].
وَإِذَا سَارَ إِلَى عَرَفَاتٍ: لَبَّى وَكَبَّرَ [م، د].
wa-ʾidhā sāra ʾilā ʿarafātin: labbā wa-kabbara [م، د].
As he proceeds to Arafat, he should recite the talbiyah and proclaim Allah’s greatness [م، د].
وَخَيْرُ الدُّعَاءِ دُعَاءُ عَرَفَةَ، وَ«خَيْرُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ قَبْلِي: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ» [ت].
wa-khayru al-duʿāʾi duʿāʾu ʿarafata, wa-«khayru mā qultu ʾanā wa-l-nabiyyūna qablī: lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku, wa-lahu al-ḥamdu, wa-huwa ʿalā kulli shayʾin qadīrun» [ت].
The best supplication is the supplication of the Day of Arafah, and “The best words that I and the prophets before me have said are: There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise, and He has power over all things” [ت].
«أَكْثَرُ دُعَائِي وَدُعَاءِ الْأَنْبِيَاءِ قَبْلِي بِعَرَفَةَ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ
«ʾaktharu duʿāʾī wa-duʿāʾi al-ʾanbiyāʾi qablī biʿarafata: lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka
“Most of my supplication and the supplication of the prophets before me at Arafah is: There is no deity but Allah alone, with no partner
لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا، وَفِي سَمْعِي نُورًا، وَفِي بَصَرِي نُورًا، اللَّهُمَّ اشْرَحْ لِي صَدْرِي، وَيَسِّرْ لِي أَمْرِي، وَأَعُوذُ بِكَ مِنْ وَسَاوِسِ الصَّدْرِ،
lahu, lahu al-mulku, wa-lahu al-ḥamdu, wa-huwa ʿalā kulli shayʾin qadīrun, Allāhumma ijʿal fī qalbī nūran, wa-fī samʿī nūran, wa-fī baṣarī nūran, Allāhumma ishraḥ lī ṣadrī, wa-yassir lī ʾamrī, wa-ʾaʿūdhu bika min wasāwisi al-ṣadri,
to Him. To Him belongs sovereignty and to Him belongs all praise, and He has power over all things. O Allah, place light in my heart, light in my hearing, and light in my sight. O Allah, expand my breast for me and ease my task for me. I seek refuge in You from the whisperings of the breast,
وَشَتَاتِ الْأَمْرِ، وَفِتْنَةِ الْقَبْرِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا يَلِجُ فِي اللَّيْلِ، وَشَرِّ مَا يَلِجُ فِي النَّهَارِ، وَشَرِّ مَا تَهُبُّ بِهِ الرِّيَاحُ» [مص].
wa-shatāti al-ʾamri, wa-fitnati al-qabri, Allāhumma ʾinnī ʾaʿūdhu bika min sharri mā yaliju fī al-layli, wa-sharri mā yaliju fī al-nahāri, wa-sharri mā tahubbu bihi al-riyāḥu» [مص].
from disorder in my affairs, and from the trial of the grave. O Allah, I seek refuge in You from the evil of what enters by night, the evil of what enters by day, and the evil of what the winds carry” [مص].
وَالتَّلْبِيَةُ بِعَرَفَاتٍ سُنَّةٌ [س، مس].
wa-l-talbiyatu biʿarafātin sunnatun [س، مس].
Reciting the talbiyah at Arafat is a Sunnah [س، مس].
وَلَمَّا وَقَفَ ﷺ بِعَرَفَاتٍ وَقَالَ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ»، قَالَ: «إِنَّمَا الْخَيْرُ خَيْرُ الْآخِرَةِ» [طس].
wa-lammā waqafa ṣallā Allāhu ʿalayhi wa-sallam biʿarafātin wa-qāla: «labbayka Allāhumma labbayka», qāla: «ʾinnamā al-khayru khayru al-ʾākhirati» [طس].
When the Prophet (peace and blessings be upon him) stood at Arafat and said, “Here I am at Your service, O Allah, here I am,” he also said, “True good is the good of the Hereafter” [طس].
فَإِذَا صَلَّى الْعَصْرَ، وَوَقَفَ بِعَرَفَةَ، يَرْفَعُ يَدَيْهِ وَيَقُولُ:
fa-ʾidhā ṣallā al-ʿaṣra, wa-waqafa biʿarafata, yarfaʿu yadayhi wa-yaqūlu:
After he prays 'Asr and stands at Arafah, he should raise his hands and say:
«اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ، اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ، اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ، لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، اللَّهُمَّ اهْدِنِي بِالْهُدَى، وَنَقِّنِي بِالتَّقْوَى، وَاغْفِرْ لِي فِي الْآخِرَةِ وَالْأُولَى».
«Allāhu ʾakbaru wa-li-llāhi al-ḥamdu, Allāhu ʾakbaru wa-li-llāhi al-ḥamdu, Allāhu ʾakbaru wa-li-llāhi al-ḥamdu, lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku wa-lahu al-ḥamdu, Allāhumma ihdinī bi-l-hudā, wa-naqqinī bi-l-taqwā, wa-ighfir lī fī al-ʾākhirati wa-l-ʾūlā».
“Allah is the Greatest, and all praise is due to Allah. Allah is the Greatest, and all praise is due to Allah. Allah is the Greatest, and all praise is due to Allah. There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise. O Allah, guide me with true guidance, purify me through reverence for You, and forgive me in the Hereafter and in this life.”
ثُمَّ يَرُدُّ يَدَيْهِ، فَيَسْكُتُ قَدْرَ مَا يَقْرَأُ إِنْسَانٌ فَاتِحَةَ الْكِتَابِ، ثُمَّ يَعُودُ فَيَرْفَعُ يَدَيْهِ، وَيَقُولُ مِثْلَ ذَلِكَ [مو، مص].
thumma yaruddu yadayhi, fa-yaskutu qadra mā yaqraʾu ʾinsānun fātiḥata al-kitābi, thumma yaʿūdu fa-yarfaʿu yadayhi, wa-yaqūlu mithla dhālika [مو، مص].
He should then lower his hands and remain silent for as long as it takes someone to recite the Opening of the Book. He should then raise his hands again and say the same words [مو، مص].
وَإِذَا أَتَى وَرَجَعَ الْمَشْعَرَ الْحَرَامَ: اسْتَقْبَلَ الْقِبْلَةَ، فَدَعَاهُ، وَكَبَّرَهُ، وَهَلَّلَهُ، وَوَحَّدَهُ، فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا (١) [م، د، س، ق، عو].
wa-ʾidhā ʾatā wa-rajaʿa al-mashʿara al-ḥarāma: istaqbala al-qiblata, fa-daʿāhu, wa-kabbarahu, wa-hallalahu, wa-waḥḥadahu, fa-lam yazal wāqifan ḥattā ʾasfara jiddan (1) [م، د، س، ق، عو].
When he returns and comes to al-Mash'ar al-Haram, he should face the qiblah, supplicate to Allah, proclaim His greatness, declare that there is no deity but Him, and affirm His oneness. He should remain standing until dawn has grown very bright (1) [م، د، س، ق، عو].
وَلَمْ يَزَلْ يُلَبِّي حَتَّى يَرْمِيَ الْجَمْرَةَ، أَيْ: جَمْرَةَ الْعَقَبَةِ [ع].
wa-lam yazal yulabbī ḥattā yarmiya al-jamrata, ʾay: jamrata al-ʿaqabati [ع].
He should continue reciting the talbiyah until he stones the Jamrah, meaning Jamrat al-'Aqabah [ع].
وَإِذَا أَرَادَ رَمْيَ الْجِمَارِ: فَإِذَا أَتَى الْجَمْرَةَ الدُّنْيَا، رَمَاهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ [خ، س]، أَوْ مَعَ كُلِّ حَصَاةٍ [م، د، س، ق، مص].
wa-ʾidhā ʾarāda ramya al-jimāri: fa-ʾidhā ʾatā al-jamrata al-dunyā, ramāhā bisabʿi ḥaṣayātin, yukabbiru ʿalā ʾithri kulli ḥaṣātin [خ، س], ʾaw maʿa kulli ḥaṣātin [م، د، س، ق، مص].
When he intends to stone the Jamarat, he should begin at the nearest Jamrah and throw seven pebbles at it, proclaiming Allah’s greatness after each pebble [خ، س], or with each pebble [م، د، س، ق، مص].
ثُمَّ يَتَقَدَّمُ، فَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ قِيَامًا طَوِيلًا، فَيَدْعُو، وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الْجَمْرَةَ الْوُسْطَى كَذَلِكَ، فَيَأْخُذُ ذَاتَ الشِّمَالِ، فَيَسْهُلُ (٢)، وَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ قِيَامًا
thumma yataqaddamu, fa-yaqūmu mustaqbila al-qiblati qiyāman ṭawīlan, fa-yadʿū, wa-yarfaʿu yadayhi, thumma yarmī al-jamrata al-wusṭā ka-dhālika, fa-yaʾkhudhu dhāta al-shimāli, fa-yashulu (2), wa-yaqūmu mustaqbila al-qiblati qiyāman
He should then move forward, face the qiblah, stand for a long time, supplicate, and raise his hands. He should then stone the middle Jamrah in the same way, move to the left onto level ground (2), and stand facing the qiblah for a long time,
(١) أَضَاءَ وَانْكَشَفَ، أَيِ الْفَجْرُ.
(1) ʾaḍāʾa wa-inkashafa, ʾayi al-fajru.
(1) That is, dawn became bright and fully visible.
(٢) أَيْ يَقْصِدُ السَّهْلَ مِنَ الْأَرْضِ، وَهُوَ الْمَكَانُ الْمُسْتَوِي الَّذِي لَا ارْتِفَاعَ فِيهِ.
(2) ʾay yaqṣidu al-sahla mina al-ʾarḍi, wa-huwa al-makānu al-mustawī alladhī lā irtifāʿa fīhi.
(2) That is, he should go to the level part of the ground, a flat place with no elevation.
طَوِيلًا، فَيَدْعُو، وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الْجَمْرَةَ ذَاتَ الْعَقَبَةِ مِنْ بَطْنِ الْوَادِي، وَلَا يَقِفُ عِنْدَهَا [خ، س].
ṭawīlan, fa-yadʿū, wa-yarfaʿu yadayhi, thumma yarmī al-jamrata dhāta al-ʿaqabati min baṭni al-wādī, wa-lā yaqifu ʿindahā [خ، س].
supplicating and raising his hands. He should then stone Jamrat al-'Aqabah from the floor of the valley and not remain standing there [خ، س].
وَيَسْتَبْطِنُ الْوَادِيَ، حَتَّى إِذَا فَرَغَ قَالَ:
wa-yastabṭinu al-wādiya, ḥattā ʾidhā faragha qāla:
He should stand within the valley, and when he finishes he should say:
«اللَّهُمَّ اجْعَلْهُ حَجًّا مَبْرُورًا، وَذَنْبًا مَغْفُورًا» [مص، مو].
«Allāhumma ijʿalhu ḥajjan mabrūran, wa-dhanban maghfūran» [مص، مو].
“O Allah, make it an accepted Hajj and a forgiven sin” [مص، مو].
وَيَدْعُو عِنْدَ الْجَمَرَاتِ كُلِّهَا، وَلَا يُوَقِّتُ شَيْئًا [مو، مص].
wa-yadʿū ʿinda al-jamarāti kullihā, wa-lā yuwaqqitu shayʾan [مو، مص].
He should supplicate at all the Jamarat without prescribing any particular words [مو، مص].
وَإِذَا ذَبَحَ: سَمَّى وَكَبَّرَ، وَوَضَعَ رِجْلَهُ عَلَى صِفَاحِهِ، أَيْ: عَرْضَ خَدِّهَا [ع].
wa-ʾidhā dhabaḥa: sammā wa-kabbara, wa-waḍaʿa rijlahu ʿalā ṣifāḥihi, ʾay: ʿarḍa khaddihā [ع].
When slaughtering, he should mention Allah’s name, proclaim His greatness, and place his foot against the side of the animal’s neck—that is, the broad side of its cheek [ع].
وَيَقُولُ فِي الْأُضْحِيَةِ:
wa-yaqūlu fī al-ʾuḍḥiyati:
For the sacrificial animal, he should say:
«بِاسْمِ اللَّهِ، اللَّهُمَّ تَقَبَّلْ مِنِّي، وَمِنْ أُمَّةِ مُحَمَّدٍ ﷺ [م، د]، إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي وَنُسُكِي، وَمَحْيَايَ، وَمَمَاتِي،
«bi-ismi Allāhi, Allāhumma taqabbal minnī, wa-min ʾummati muḥammadin ṣallā Allāhu ʿalayhi wa-sallam [م، د], ʾinnī wajjahtu wajhiya li-lladhī faṭara al-samāwāti wa-l-ʾarḍa ʿalā millati ʾibrāhīma ḥanīfan wa-mā ʾanā mina al-mushrikīna, ʾinna ṣalātī wa-nusukī, wa-maḥyāya, wa-mamātī,
“In the name of Allah. O Allah, accept this from me and from the nation of Muhammad (peace and blessings be upon him) [م، د]. I have turned my face toward the One who created the heavens and the earth, following the upright faith of Abraham, and I am not one of those who associate partners with Allah. Indeed, my prayer, my sacrifice, my life, and my death
لِلَّهِ رَبِّ الْعَالَمِينَ، لَا شَرِيكَ لَهُ، وَبِذَلِكَ أُمِرْتُ، وَأَنَا مِنَ الْمُسْلِمِينَ، اللَّهُمَّ مِنْكَ وَلَكَ، بِاسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ» [د، ق، مس]، ثُمَّ يَذْبَحُ.
li-llāhi rabbi al-ʿālamīna, lā sharīka lahu, wa-bi-dhālika ʾumirtu, wa-ʾanā mina al-muslimīna, Allāhumma minka wa-laka, bi-ismi Allāhi wa-Allāhu ʾakbaru» [د، ق، مس], thumma yadhbaḥu.
are for Allah, Lord of all worlds. He has no partner. This is what I was commanded, and I am among the Muslims. O Allah, it is from You and for You. In the name of Allah, and Allah is the Greatest” [د، ق، مس]. Then he should slaughter it.
وَقَالَ ﷺ لِفَاطِمَةَ: «قُومِي إِلَى أُضْحِيَّتِكِ، فَاشْهَدِيهَا، فَإِنَّهُ يُغْفَرُ لَكِ عِنْدَ أَوَّلِ قَطْرَةٍ مِنْ دَمِهَا كُلُّ ذَنْبٍ عَمِلْتِهِ، وَقُولِي: إِنَّ صَلَاتِي، وَنُسُكِي... إِلَى آخِرِهِ». قَالَ عِمْرَانُ: قُلْتُ: يَا رَسُولَ اللَّهِ، هَذَا لَكَ وَلِأَهْلِ بَيْتِكَ خَاصَّةً؟ قَالَ: «بَلْ لِلْمُسْلِمِينَ عَامَّةً» [مس].
wa-qāla ṣallā Allāhu ʿalayhi wa-sallam lifāṭimata: «qūmī ʾilā ʾuḍḥiyyatiki, fa-ishhadīhā, fa-ʾinnahu yughfaru laki ʿinda ʾawwali qaṭratin min damihā kullu dhanbin ʿamiltihi, wa-qūlī: ʾinna ṣalātī, wa-nusukī... ʾilā ʾākhirihi». qāla ʿimrānu: qultu: yā rasūla Allāhi, hādhā laka wa-li-ʾahli baytika khāṣṣatan? qāla: «bal li-l-muslimīna ʿāmmatan» [مس].
The Prophet (peace and blessings be upon him) said to Fatimah, “Go to your sacrificial animal and witness its slaughter, for with its first drop of blood every sin you have committed will be forgiven. Say: ‘Indeed, my prayer and my sacrifice...’ to the end.” 'Imran said: I asked, “Messenger of Allah, is this exclusively for you and your household?” He replied, “Rather, it is for Muslims in general” [مس].
فَإِذَا كَانَتْ بَدَنَةً (١) فَلْيُقِمْهَا، ثُمَّ لِيَقُلْ:
fa-ʾidhā kānat badanatan (1) fa-lyuqimhā, thumma liyaqul:
If it is a badanah (1), he should make it stand and then say:
«اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ، اللَّهُمَّ مِنْكَ وَلَكَ».
«Allāhu ʾakbaru, Allāhu ʾakbaru, Allāhu ʾakbaru, Allāhumma minka wa-laka».
“Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. O Allah, it is from You and for You.”
ثُمَّ لِيُسَمِّ اللَّهَ، ثُمَّ لِيَنْحَرْ.
thumma liyusammi Allāha, thumma liyanḥar.
Then he should mention Allah’s name and slaughter it by piercing it at the base of the neck.
وَإِنْ كَانَتْ عَقِيقَةً فَعَلَ كَالْأُضْحِيَةِ [مو، مس].
wa-ʾin kānat ʿaqīqatan faʿala ka-l-ʾuḍḥiyati [مو، مس].
If it is an 'aqiqah sacrifice, he should do as he does for the 'Eid sacrifice [مو، مس].
وَيُسَمِّي عَلَى الْعَقِيقَةِ كَمَا يُسَمَّى عَلَى الْأُضْحِيَةِ: «بِاسْمِ اللَّهِ، عَقِيقَةُ فُلَانٍ» [مو، مص].
wa-yusammī ʿalā al-ʿaqīqati kamā yusammā ʿalā al-ʾuḍḥiyati: «bi-ismi Allāhi, ʿaqīqatu fulānin» [مو، مص].
He should state the name over the 'aqiqah just as it is stated over the 'Eid sacrifice: “In the name of Allah; this is the 'aqiqah of so-and-so” [مو، مص].
(١) الْجَمَلُ أَوِ النَّاقَةُ أَوِ الْبَقَرَةُ، سُمِّيَتْ بِذَلِكَ لِعِظَمِهَا.
(1) al-jamalu ʾawi al-nāqatu ʾawi al-baqaratu, summiyat bi-dhālika liʿiẓamihā.
(1) A camel, she-camel, or cow; it is called a badanah because of its large size.
وَإِذَا دَخَلَ الْبَيْتَ: كَبَّرَ فِي نَوَاحِيهِ [خ، د]، وَفِي زَوَايَاهُ [د]، وَيَدْعُو فِي نَوَاحِيهِ كُلِّهَا، فَإِذَا خَرَجَ رَكَعَ فِي قُبُلِ الْبَيْتِ رَكْعَتَيْنِ [م، س].
wa-ʾidhā dakhala al-bayta: kabbara fī nawāḥīhi [خ، د], wa-fī zawāyāhu [د], wa-yadʿū fī nawāḥīhi kullihā, fa-ʾidhā kharaja rakaʿa fī qubuli al-bayti rakʿatayni [م، س].
When he enters the House, he should proclaim Allah’s greatness in its various parts [خ، د] and in its corners [د], and supplicate throughout it. When he leaves, he should pray two rak'ahs facing the front of the House [م، س].
وَدَخَلَ النَّبِيُّ ﷺ الْكَعْبَةَ هُوَ، وَأُسَامَةُ، وَعُثْمَانُ بْنُ طَلْحَةَ الْحَجَبِيُّ، وَبِلَالُ بْنُ رَبَاحٍ، فَأَغْلَقَهَا عَلَيْهِ، وَمَكَثَ فِيهَا، فَسَأَلْتُ بِلَالًا حِينَ خَرَجَ: مَاذَا صَنَعَ رَسُولُ اللَّهِ؟
wa-dakhala al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallam al-kaʿbata huwa, wa-ʾusāmatu, wa-ʿuthmānu bnu ṭalḥata al-ḥajabiyyu, wa-bilālu bnu rabāḥin, fa-ʾaghlaqahā ʿalayhi, wa-makatha fīhā, fa-saʾaltu bilālan ḥīna kharaja: mādhā ṣanaʿa rasūlu Allāhi?
The Prophet (peace and blessings be upon him) entered the Ka'bah with Usamah, 'Uthman ibn Talhah al-Hajabi, and Bilal ibn Rabah. He closed the door behind them and remained inside. When Bilal came out, I asked him, “What did the Messenger of Allah do?”
فَقَالَ: جَعَلَ عَمُودًا عَنْ يَسَارِهِ، وَعَمُودَيْنِ عَنْ يَمِينِهِ، وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ، وَكَانَ الْبَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ، ثُمَّ صَلَّى [خ، م].
fa-qāla: jaʿala ʿamūdan ʿan yasārihi, wa-ʿamūdayni ʿan yamīnihi, wa-thalāthata ʾaʿmidatin warāʾahu, wa-kāna al-baytu yawmaʾidhin ʿalā sittati ʾaʿmidatin, thumma ṣallā [خ، م].
He replied, “He stood with one pillar to his left, two pillars to his right, and three pillars behind him—the House then stood on six pillars—and then he prayed” [خ، م].
وَلَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ الْبَيْتَ أَمَرَ بِلَالًا، فَأَجَافَ (١) الْبَابَ، وَالْبَيْتُ إِذْ ذَاكَ عَلَى سِتَّةِ أَعْمِدَةٍ، فَمَضَى حَتَّى إِذَا كَانَ بَيْنَ الْأُسْطُوَانَتَيْنِ اللَّتَيْنِ تَلِيَانِ بَابَ الْكَعْبَةِ، جَلَسَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ،
wa-lammā dakhala rasūlu Allāhi ṣallā Allāhu ʿalayhi wa-sallam al-bayta ʾamara bilālan, fa-ʾajāfa (1) al-bāba, wa-l-baytu ʾidh dhāka ʿalā sittati ʾaʿmidatin, fa-maḍā ḥattā ʾidhā kāna bayna al-ʾusṭuwānatayni allatayni taliyāni bāba al-kaʿbati, jalasa, fa-ḥamida Allāha wa-ʾathnā ʿalayhi,
When the Messenger of Allah (peace and blessings be upon him) entered the House, he instructed Bilal to pull the door shut (1). At that time the House stood on six pillars. He went on until he was between the two pillars nearest the door of the Ka'bah, then sat down, praised Allah, and extolled Him,
وَسَأَلَهُ، وَاسْتَغْفَرَهُ، ثُمَّ قَامَ، حَتَّى إِذَا أَتَى مَا اسْتَقْبَلَ مِنْ دُبُرِ الْكَعْبَةِ، فَوَضَعَ وَجْهَهُ وَخَدَّهُ عَلَيْهِ، وَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَسَأَلَهُ، وَاسْتَغْفَرَهُ، ثُمَّ انْصَرَفَ إِلَى كُلِّ رُكْنٍ مِنْ أَرْكَانِ الْكَعْبَةِ، فَاسْتَقْبَلَهُ بِالتَّكْبِيرِ،
wa-saʾalahu, wa-istaghfarahu, thumma qāma, ḥattā ʾidhā ʾatā mā istaqbala min duburi al-kaʿbati, fa-waḍaʿa wajhahu wa-khaddahu ʿalayhi, wa-ḥamida Allāha wa-ʾathnā ʿalayhi, wa-saʾalahu, wa-istaghfarahu, thumma inṣarafa ʾilā kulli ruknin min ʾarkāni al-kaʿbati, fa-istaqbalahu bi-l-takbīri,
asked Him, and sought His forgiveness. Then he stood and went to the part of the rear wall of the Ka'bah facing him, placed his face and cheek against it, praised and extolled Allah, asked Him, and sought His forgiveness. Then he went to each corner of the Ka'bah, faced it, and proclaimed Allah’s greatness,
وَالتَّهْلِيلِ، وَالتَّسْبِيحِ، وَالثَّنَاءِ عَلَى اللَّهِ، وَالْمَسْأَلَةِ وَالِاسْتِغْفَارِ، ثُمَّ خَرَجَ، فَصَلَّى رَكْعَتَيْنِ مُسْتَقْبِلَ وَجْهِ الْكَعْبَةِ، ثُمَّ انْصَرَفَ [س].
wa-l-tahlīli, wa-l-tasbīḥi, wa-l-thanāʾi ʿalā Allāhi, wa-l-masʾalati wa-l-istighfāri, thumma kharaja, fa-ṣallā rakʿatayni mustaqbila wajhi al-kaʿbati, thumma inṣarafa [س].
declared that there is no deity but Him, glorified and praised Him, made requests, and sought forgiveness. Then he left, prayed two rak'ahs facing the front of the Ka'bah, and departed [س].
وَإِذَا شَرِبَ مَاءَ زَمْزَمَ: فَلْيَسْتَقْبِلِ الْكَعْبَةَ، وَلْيَذْكُرِ اسْمَ اللَّهِ، وَلْيَتَنَفَّسْ ثَلَاثًا، وَلْيَتَضَلَّعْ (٢) مِنْهَا، فَإِذَا فَرَغَ فَلْيَحْمَدِ اللَّهَ [مو، مس].
wa-ʾidhā shariba māʾa zamzama: fa-lyastaqbili al-kaʿbata, wa-lyadhkuri isma Allāhi, wa-lyatanaffas thalāthan, wa-lyataḍallaʿ (2) minhā, fa-ʾidhā faragha fa-lyaḥmadi Allāha [مو، مس].
When drinking Zamzam water, he should face the Ka'bah, mention Allah’s name, pause to breathe three times, and drink his fill (2). When he finishes, he should praise Allah [مو، مس].
«إِنَّ آيَةَ مَا بَيْنَنَا وَبَيْنَ الْمُنَافِقِينَ لَا يَتَضَلَّعُونَ مِنْ زَمْزَمَ» [ق، م، س].
«ʾinna ʾāyata mā baynanā wa-bayna al-munāfiqīna lā yataḍallaʿūna min zamzama» [ق، م، س].
“The distinguishing sign between us and the hypocrites is that they do not drink their fill of Zamzam” [ق، م، س].
وَ«مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ»، فَإِنْ شَرِبْتَهُ تَسْتَشْفِي بِهِ، شَفَاكَ اللَّهُ، وَإِنْ شَرِبْتَهُ مُسْتَعِيذًا، أَعَاذَكَ اللَّهُ، وَإِنْ شَرِبْتَهُ لِتَقْطَعَ ظَمَأَكَ، قَطَعَهُ.
wa-«māʾu zamzama limā shuriba lahu», fa-ʾin sharibtahu tastashfī bihi, shafāka Allāhu, wa-ʾin sharibtahu mustaʿīdhan, ʾaʿādhaka Allāhu, wa-ʾin sharibtahu litaqṭaʿa ẓamaʾaka, qaṭaʿahu.
“Zamzam water is for whatever purpose it is drunk.” If you drink it seeking healing, Allah will heal you; if you drink it seeking refuge, Allah will grant you refuge; and if you drink it to quench your thirst, He will quench it.
وَكَانَ ابْنُ عَبَّاسٍ إِذَا شَرِبَ مَاءَ زَمْزَمَ قَالَ: «اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا وَاسِعًا، وَشِفَاءً مِنْ كُلِّ دَاءٍ» [مس].
wa-kāna ibnu ʿabbāsin ʾidhā shariba māʾa zamzama qāla: «Allāhumma ʾinnī ʾasʾaluka ʿilman nāfiʿan, wa-rizqan wāsiʿan, wa-shifāʾan min kulli dāʾin» [مس].
When Ibn 'Abbas drank Zamzam water, he would say, “O Allah, I ask You for beneficial knowledge, abundant provision, and healing from every illness” [مس].
وَلَمَّا أَتَى الْإِمَامُ الْحُجَّةُ، عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، زَمْزَمَ وَاسْتَقَى مِنْهُ شَرْبَةً، ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ، قَالَ: «اللَّهُمَّ إِنَّ ابْنَ أَبِي الْمَوَالِي حَدَّثَنَا، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ
wa-lammā ʾatā al-ʾimāmu al-ḥujjatu, ʿabdu Allāhi bnu al-mubāraki, zamzama wa-istaqā minhu sharbatan, thumma istaqbala al-qiblata, qāla: «Allāhumma ʾinna ibna ʾabī al-mawālī ḥaddathanā, ʿan muḥammadi bni al-munkadiri, ʿan
When the eminent Imam 'Abdullah ibn al-Mubarak came to Zamzam and drew a drink from it, he faced the qiblah and said, “O Allah, Ibn Abi al-Mawali narrated to us from Muhammad ibn al-Munkadir, from
(١) أَيْ رَدَّهُ.
(1) ʾay raddahu.
(1) That is, he pulled it shut.
(٢) التَّضَلُّعُ، أَصْلُهُ أَنْ يَشْرَبَ حَتَّى يَمْتَلِئَ جَوْفُهُ وَيَصِلَ إِلَى أَضْلَاعِهِ.
(2) al-taḍalluʿu, ʾaṣluhu ʾan yashraba ḥattā yamtaliʾa jawfuhu wa-yaṣila ʾilā ʾaḍlāʿihi.
(2) To “drink one’s fill” originally means to drink until the abdomen is full and the water reaches the ribs.
جَابِرٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ»، وَهَذَا أَشْرَبُهُ لِعَطَشِ يَوْمِ الْقِيَامَةِ». ثُمَّ شَرِبَ.
jābirin, ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wa-sallam qāla: «māʾu zamzama limā shuriba lahu», wa-hādhā ʾashrabuhu liʿaṭashi yawmi al-qiyāmati». thumma shariba.
Jabir that the Messenger of Allah (peace and blessings be upon him) said, ‘Zamzam water is for whatever purpose it is drunk.’ I am drinking this for the thirst of the Day of Resurrection.” Then he drank.
قُلْتُ: هَذَا سَنَدٌ صَحِيحٌ، وَالرَّاوِي عَنِ ابْنِ الْمُبَارَكِ ذَلِكَ سُوَيْدُ بْنُ سَعِيدٍ، ثِقَةٌ، رَوَى لَهُ مُسْلِمٌ فِي صَحِيحِهِ، وَابْنُ أَبِي الْمَوَالِي ثِقَةٌ، رَوَى لَهُ الْبُخَارِيُّ فِي صَحِيحِهِ، فَصَحَّ الْحَدِيثُ، وَالْحَمْدُ لِلَّهِ.
qultu: hādhā sanadun ṣaḥīḥun, wa-l-rāwī ʿani ibni al-mubāraki dhālika suwaydu bnu saʿīdin, thiqatun, rawā lahu muslimun fī ṣaḥīḥihi, wa-ibnu ʾabī al-mawālī thiqatun, rawā lahu al-bukhāriyyu fī ṣaḥīḥihi, fa-ṣaḥḥa al-ḥadīthu, wa-l-ḥamdu li-llāhi.
I say: This chain of transmission is sound. Its narrator from Ibn al-Mubarak is Suwayd ibn Sa'id, who is trustworthy and from whom Muslim narrated in his Sahih. Ibn Abi al-Mawali is also trustworthy, and al-Bukhari narrated from him in his Sahih. The hadith is therefore sound, and all praise is due to Allah.
أَدْعِيَةُ الْجِهَادِ
ʾadʿiyatu al-jihādi
Supplications for Jihad
وَإِنْ كَانَ سَفَرُ غَزَاةٍ، أَوْ لَقِيَ الْعَدُوَّ:
wa-ʾin kāna safaru ghazātin, ʾaw laqiya al-ʿaduwwa:
If his journey is a military expedition, or if he encounters the enemy:
«اللَّهُمَّ أَنْتَ عَضُدِي (١) وَنَصِيرِي، بِكَ أَحُولُ، وَبِكَ أَصُولُ، وَبِكَ أُقَاتِلُ» [د، ت، س، حب، مص، عو].
«Allāhumma ʾanta ʿaḍudī (1) wa-naṣīrī, bika ʾaḥūlu, wa-bika ʾaṣūlu, wa-bika ʾuqātilu» [د، ت، س، حب، مص، عو].
“O Allah, You are my support (1) and my Helper. Through You I maneuver, through You I charge, and through You I fight” [د، ت، س، حب، مص، عو].
«رَبِّ بِكَ أُقَاتِلُ، وَبِكَ أُصَاوِلُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ» [مس].
«rabbi bika ʾuqātilu, wa-bika ʾuṣāwilu, wa-lā ḥawla wa-lā quwwata ʾillā bika» [مس].
“My Lord, through You I fight, through You I attack, and there is no power and no strength except through You” [مس].
«اللَّهُمَّ أَنْتَ عَضُدِي، وَأَنْتَ نَاصِرِي، وَبِكَ أُقَاتِلُ» [عو].
«Allāhumma ʾanta ʿaḍudī, wa-ʾanta nāṣirī, wa-bika ʾuqātilu» [عو].
“O Allah, You are my support and my Helper, and through You I fight” [عو].
وَإِذَا أَرَادُوا لِقَاءَ الْعَدُوِّ:
wa-ʾidhā ʾarādū liqāʾa al-ʿaduwwi:
When they intend to meet the enemy:
انْتَظَرَ الْإِمَامُ حَتَّى مَالَتِ الشَّمْسُ، ثُمَّ قَامَ فَقَالَ:
intaẓara al-ʾimāmu ḥattā mālati al-shamsu, thumma qāma fa-qāla:
The leader should wait until the sun has passed its zenith, then stand and say:
«يَا أَيُّهَا النَّاسُ، لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَاسْأَلُوا اللَّهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ»، ثُمَّ قَالَ: «اللَّهُمَّ مُنْزِلَ الْكِتَابِ، وَمُجْرِيَ السَّحَابِ، وَهَازِمَ الْأَحْزَابِ، اهْزِمْهُمْ، وَانْصُرْنَا عَلَيْهِمْ» [خ، م، د].
«yā ʾayyuhā al-nāsu, lā tatamannaw liqāʾa al-ʿaduwwi, wa-isʾalū Allāha al-ʿāfiyata, fa-ʾidhā laqītumūhum fa-iṣbirū, wa-iʿlamū ʾanna al-jannata taḥta ẓilāli al-suyūfi», thumma qāla: «Allāhumma munzila al-kitābi, wa-mujriya al-saḥābi, wa-hāzima al-ʾaḥzābi, ihzimhum, wa-unṣurnā ʿalayhim» [خ، م، د].
“O people, do not wish to meet the enemy; ask Allah for well-being. But when you meet them, remain steadfast, and know that Paradise lies beneath the shadows of swords.” He should then say, “O Allah, Revealer of the Book, Mover of the clouds, and Defeater of the confederates, defeat them and grant us victory over them” [خ، م، د].
«اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، اهْزِمِ الْأَحْزَابَ، اللَّهُمَّ اهْزِمْهُمْ، وَزَلْزِلْهُمْ» [خ، م].
«Allāhumma munzila al-kitābi, sarīʿa al-ḥisābi, ihzimi al-ʾaḥzāba, Allāhumma ihzimhum, wa-zalzilhum» [خ، م].
“O Allah, Revealer of the Book and Swift in reckoning, defeat the confederates. O Allah, defeat them and shake them” [خ، م].
وَإِذَا أَشْرَفَ عَلَى بَلَدِهِمْ:
wa-ʾidhā ʾashrafa ʿalā baladihim:
When he comes within view of their town:
«اللَّهُ أَكْبَرُ، خَرِبَتْ - أَيِ الْبَلَدُ الَّتِي قَصَدَهَا - إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ، فَسَاءَ صَبَاحُ الْمُنْذَرِينَ» [خ، م، ت، س]، ثَلَاثَ مَرَّاتٍ [م].
«Allāhu ʾakbaru, kharibat - ʾayi al-baladu allatī qaṣadahā - ʾinnā ʾidhā nazalnā bisāḥati qawmin, fa-sāʾa ṣabāḥu al-mundharīna» [خ، م، ت، س], thalātha marrātin [م].
“Allah is the Greatest. It is ruined—meaning the town he is approaching. When we descend into the courtyard of a people, dreadful is the morning of those who were warned” [خ، م، ت، س], three times [م].
وَإِذَا خَافَ قَوْمًا:
wa-ʾidhā khāfa qawman:
When he fears a people:
«اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُورِهِمْ، وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ» [د، س، حب، مس].
«Allāhumma ʾinnā najʿaluka fī nuḥūrihim, wa-naʿūdhu bika min shurūrihim» [د، س، حب، مس].
“O Allah, we place You before them, and we seek refuge in You from their evils” [د، س، حب، مس].
(١) مُعِينِي وَنَاصِرِي.
(1) muʿīnī wa-nāṣirī.
(1) My aide and helper.
فَإِذَا حَضَرَهُمْ عَدُوٌّ:
fa-ʾidhā ḥaḍarahum ʿaduwwun:
When an enemy comes upon them:
«اللَّهُمَّ اسْتُرْ عَوْرَاتِنَا، وَآمِنْ رَوْعَاتِنَا» [ر، أ].
«Allāhumma ustur ʿawrātinā, wa-ʾāmin rawʿātinā» [ر، أ].
“O Allah, conceal our vulnerabilities and calm our fears” [ر، أ].
وَإِنْ أَصَابَتْهُ جِرَاحَةٌ:
wa-ʾin ʾaṣābathu jirāḥatun:
If he suffers a wound:
قَالَ: «بِاسْمِ اللَّهِ» [س].
qāla: «bi-ismi Allāhi» [س].
He should say, “In the name of Allah” [س].
فَإِذَا انْهَزَمَ الْعَدُوُّ:
fa-ʾidhā inhazama al-ʿaduwwu:
When the enemy has been defeated:
سَوَّى الْإِمَامُ الْجَيْشَ صُفُوفًا خَلْفَهُ، ثُمَّ قَالَ:
sawwā al-ʾimāmu al-jaysha ṣufūfan khalfahu, thumma qāla:
The leader should arrange the army in rows behind him, then say:
«اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، لَا قَابِضَ لِمَا بَسَطْتَ، وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ،
«Allāhumma laka al-ḥamdu kulluhu, lā qābiḍa limā basaṭta, wa-lā bāsiṭa limā qabaḍta, wa-lā hādiya liman ʾaḍlalta, wa-lā muḍilla liman hadayta, wa-lā muʿṭiya limā manaʿta, wa-lā māniʿa limā ʾaʿṭayta, wa-lā muqarriba limā bāʿadta, wa-lā mubāʿida limā qarrabta,
“O Allah, all praise belongs to You. No one can constrict what You have expanded, expand what You have constricted, guide one whom You have led astray, lead astray one whom You have guided, give what You have denied, deny what You have given, bring near what You have kept distant,
اللَّهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ، وَرَحْمَتِكَ، وَفَضْلِكَ، وَرِزْقِكَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ، الَّذِي لَا يَحُولُ، وَلَا يَزُولُ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْأَمْنَ يَوْمَ الْخَوْفِ، اللَّهُمَّ عَائِذٌ مِنْ شَرِّ مَا أَعْطَيْتَنَا،
Allāhumma ubsuṭ ʿalaynā min barakātika, wa-raḥmatika, wa-faḍlika, wa-rizqika, Allāhumma ʾinnī ʾasʾaluka al-naʿīma al-muqīma, alladhī lā yaḥūlu, wa-lā yazūlu, Allāhumma ʾinnī ʾasʾaluka al-ʾamna yawma al-khawfi, Allāhumma ʿāʾidhun min sharri mā ʾaʿṭaytanā,
or distance what You have brought near. O Allah, shower us with Your blessings, mercy, grace, and provision. O Allah, I ask You for lasting bliss that neither changes nor passes away. O Allah, I ask You for security on the Day of Fear. O Allah, I seek refuge in You from the evil of what You have given us
وَمِنْ شَرِّ مَا مَنَعْتَنَا، اللَّهُمَّ حَبِّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ، اللَّهُمَّ تَوَفَّنَا مُسْلِمِينَ، وَأَلْحِقْنَا بِالصَّالِحِينَ، غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللَّهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ،
wa-min sharri mā manaʿtanā, Allāhumma ḥabbib ʾilaynā al-ʾīmāna wa-zayyinhu fī qulūbinā, wa-karrih ʾilaynā al-kufra wa-l-fusūqa wa-l-ʿiṣyāna, wa-ijʿalnā mina al-rāshidīna, Allāhumma tawaffanā muslimīna, wa-ʾalḥiqnā bi-l-ṣāliḥīna, ghayra khazāyā wa-lā maftūnīna, Allāhumma qātili al-kafarata alladhīna yukadhdhibūna rusulaka,
and the evil of what You have withheld from us. O Allah, make faith beloved to us and adorn it in our hearts; make disbelief, wickedness, and disobedience hateful to us; and make us among the rightly guided. O Allah, cause us to die as Muslims and join us with the righteous, neither disgraced nor put to trial. O Allah, fight the disbelievers who deny Your messengers
وَيَصُدُّونَ عَنْ سَبِيلِكَ، وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ (١)، وَعَذَابَكَ، إِلَهَ الْحَقِّ، آمِينَ» [س، حب، مس].
wa-yaṣuddūna ʿan sabīlika, wa-ijʿal ʿalayhim rijzaka (1), wa-ʿadhābaka, ʾilāha al-ḥaqqi, ʾāmīna» [س، حب، مس].
and turn people away from Your path, and place Your scourge (1) and punishment upon them, O God of truth. Amen” [س، حب، مس].
وَيُعَلِّمُ مَنْ أَسْلَمَ:
wa-yuʿallimu man ʾaslama:
He should teach one who has embraced Islam to say:
«اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَارْزُقْنِي» [عو].
«Allāhumma ighfir lī, wa-irḥamnī, wa-ihdinī, wa-urzuqnī» [عو].
“O Allah, forgive me, have mercy on me, guide me, and provide for me” [عو].
فَإِذَا رَجَعَ مِنْ سَفَرِهِ يُكَبِّرُ عَلَى كُلِّ شَرَفٍ مِنَ الْأَرْضِ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ يَقُولُ:
fa-ʾidhā rajaʿa min safarihi yukabbiru ʿalā kulli sharafin mina al-ʾarḍi thalātha takbīrātin, thumma yaqūlu:
When he returns from his journey, he should proclaim Allah’s greatness three times upon every rise in the land, then say:
«لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، آيِبُونَ، تَائِبُونَ، سَائِحُونَ، عَابِدُونَ، سَاجِدُونَ [خ، م، د، س]، لِرَبِّنَا حَامِدُونَ، صَدَقَ اللَّهُ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ» [خ، م، د، ت، س].
«lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, lahu al-mulku, wa-lahu al-ḥamdu, wa-huwa ʿalā kulli shayʾin qadīrun, ʾāyibūna, tāʾibūna, sāʾiḥūna, ʿābidūna, sājidūna [خ، م، د، س], lirabbinā ḥāmidūna, ṣadaqa Allāhu waʿdahu, wa-naṣara ʿabdahu, wa-hazama al-ʾaḥzāba waḥdahu» [خ، م، د، ت، س].
“There is no deity but Allah alone, with no partner. To Him belongs sovereignty and to Him belongs all praise, and He has power over all things. We return, repent, journey, worship, and prostrate [خ، م، د، س], praising our Lord. Allah fulfilled His promise, gave victory to His servant, and defeated the confederates by Himself” [خ، م، د، ت، س].
(١) عَذَابَكَ.
(1) ʿadhābaka.
(1) Your punishment.
فَإِذَا أَشْرَفَ عَلَى بَلَدِهِ:
fa-ʾidhā ʾashrafa ʿalā baladihi:
When his town comes into view:
«آيِبُونَ (١)، تَائِبُونَ، عَابِدُونَ، لِرَبِّنَا حَامِدُونَ».
«ʾāyibūna (1), tāʾibūna, ʿābidūna, lirabbinā ḥāmidūna».
“We return (1), repent, and worship, praising our Lord.”
وَلَا يَزَالُ يَقُولُهَا حَتَّى يَدْخُلَ بَلَدَهُ [خ، م، س].
wa-lā yazālu yaqūluhā ḥattā yadkhula baladahu [خ، م، س].
He should continue saying this until he enters his town [خ، م، س].
وَإِذَا دَخَلَ عَلَى أَهْلِهِ قَالَ:
wa-ʾidhā dakhala ʿalā ʾahlihi qāla:
When he enters upon his family, he should say:
«تَوْبًا، تَوْبًا، لِرَبِّنَا أَوْبًا، لَا يُغَادِرُ عَلَيْنَا حَوْبًا» [أ، ط، ي].
«tawban, tawban, lirabbinā ʾawban, lā yughādiru ʿalaynā ḥawban» [أ، ط، ي].
“Repentance, repentance; returning to our Lord. May He leave no sin upon us” [أ، ط، ي].
«أَوْبًا، أَوْبًا (٢)، لِرَبِّنَا تَوْبًا، لَا يُغَادِرُ عَلَيْنَا حَوْبًا (٣)» [د، ص].
«ʾawban, ʾawban (2), lirabbinā tawban, lā yughādiru ʿalaynā ḥawban (3)» [د، ص].
“Returning, returning (2); repenting to our Lord. May He leave no sin (3) upon us” [د، ص].
(١) رَاجِعُونَ إِلَى التَّوْبَةِ.
(1) rājiʿūna ʾilā al-tawbati.
(1) Returning in repentance.
(٢) أَوْبًا أَوْبًا: أَيْ رُجُوعًا رُجُوعًا.
(2) ʾawban ʾawban: ʾay rujūʿan rujūʿan.
(2) “Returning, returning” means coming back, coming back.
(٣) أَيْ لَا يَتْرُكُ عَلَيْنَا حَوْبًا، وَالْحَوْبُ: الْإِثْمُ.
(3) ʾay lā yatruku ʿalaynā ḥawban, wa-l-ḥawbu: al-ʾithmu.
(3) That is, may He leave no hawb upon us; hawb means sin.
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