IN18- When Meeting Adversary/Against Oppressing Rulers

IN-18


Invocations for when you meet an adversary or a powerful ruler

Allaahumma 'innaa naj'aluka fee nuhoorihim wa na'oothu bika min shuroorihim.
O Allah , we ask You to restrain them by their necks and we seek refuge in You from their evil.
Reference: Abu Dawud 2/89, and Al-Hakim graded it authentic and Ath-Thahabi agreed 2/142.

Allaahumma 'Anta 'adhudee, wa 'Anta naseeree, bika 'ajoolu, wa bika 'asoolu, wa bika 'uqaatilu.
O Allah, You are my strength and You are my support. For Your sake I go forth and for Your sake I advance and for Your sake I fight.

Reference: Abu Dawud 3/42, At-Tirmithi 5/572. See also Al-Albani, Sahih At-Tirmithi 3/183.

Hasbunallaahu wa ni'amal-wakeel.

Allah is sufficient for us and the best of those on whom to depend.
Reference: Al-Bukhari, 5/

Invocations against the oppression of rulers

Allaahumma Rabbas-samaawaatis-sab'i, wa Rabbal-'Arshil-'Adheem, kun lee jaaran min [here you mention the person's name], wa 'ahzaabihi min khalaa'iqika, 'an yafruta 'alayya 'ahadun minhum 'aw yatghaa, 'azzajaaruka, wajalla thanaa'uka, wa laa 'ilaaha 'illaa 'Anta .

O Allah , Lord of the seven heavens , Lord of the Magnificent Throne , be for me a support against [such and such a person] and his helpers from among your creatures, lest any of them abuse me or do me wrong. Mighty is Your patronage and glorious are Your praises. There is none worthy of worship but You.

Reference: Al-Bukhari, Al-'Adab Al-Mufrad (no. 707). Al-Albani graded it authentic in Sahih Al-'Adab Al-Mufrad (no. 545).

Allahu 'Akbar, Allahu 'a'azzu min khalqihi jamee'an, Allaahu 'a'azzu mimmaa 'akhaafu wa 'ahtharu, 'a'oothu billaahil-lathee laa 'ilaaha 'illaa Huwa, almumsikis-samaawaatis-sab'i 'an yaqa'na 'alal-'ardhi 'illaa. bi'ithnihi, min sham 'abdika [name of the person] , wa junoodihi wa 'atbaa'ihi wa 'ashyaa'ihi, minal-jinni wal'insi, Allaahumma kun lee jaaran min sharrihim, jalla thanaa'uka wa 'azza jaaruka, wa tabaarakasmuka , wa laa 'ilaaha ghayruka.

Allah is the Most Great , Mightier than all His creation . He is Mightier than what I fear and dread. I seek refuge in Allah, Who there is none worthy of worship but Him . He is the One Who holds the seven heavens from falling upon the earth except by His command . [I seek refuge in You Allah] from the evil of Your slave [name of the person], and his helpers, his followers and his supporters from among the jinn and mankind. O Allah, be my support against their evil. Glorious are Your praises and mighty is Your patronage. Blessed is Your Name, there is no true God but You. (Recite three times in Arabic.)
Reference: Al-Bukhari, Al-'Adab Al-Mufrad (no. 708). Al-Albani graded it authentic in Sahih Al-'Adab Al-Mufrad (no. 546).

IN17-Invocations times of Grief/Anguish

IN-17

Invocations in times of worry and grief

Allaahumma 'innee 'abduka, ibnu 'abdika, ibnu 'amatika, naasiyatee biyadika, maadhin fiyya hukmuka, 'adlun fiyya qadhaa'uka, 'as'aluka bikulli ismin huwa laka, sammayta bihi nafsaka, 'aw 'anzaltahu fee kitaabika, 'aw 'allamtahu 'ahadan min khalqika, 'awista'tharta bihi fee 'ilmil-ghaybi 'indaka, 'an taj'alal-Qur'aana rabee'a qalbee, wa noora sadree, wa jalaa'a huznee, wa thahaaba hammee .

O Allah, I am Your slave and the son of Your male slave and the son of your female slave . My forehead is in Your Hand (i.e. you have control over me) . Your Judgment upon me is assured and Your Decree concerning me is just . I ask You by every Name that You have named Yourself with , revealed in Your Book , taught any one of Your creation or kept unto Yourself in the knowledge of the unseen that is with You , to make the Qur'an the spring of my heart, and the light of my chest, the banisher of my sadness and the reliever of my distress.
Reference: Ahmad 1/391, and Al-Albani graded it authentic.

Allaahumma 'innee 'a'oothu bika minal-hammi walhazani, wal'ajzi walkasali, walbukhli waljubni, wa dhala'id-dayni wa ghalabatir-rijaal .

O Allah , I seek refuge in you from grief and sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and overpowered by men (i .e . others) .
Reference: Al-Bukhari 7/158. See also Al-Asqalani, Fathul-Bari 11/173

Invocations for anguish

Laa 'ilaaha 'illallaahul-'Adheemul-Haleem, laa 'ilaaha 'illallaahu Rabbul-'Arshil-'Adheem, laa 'ilaaha 'illallaahu Rabbus-samaawaati wa Rabbul-'ardhi wa Rabbul-'Arshil-Kareem .

There is none worthy of worship but Allah the Mighty, the Forbearing. There is none worthy of worship but Allah, Lord of the Magnificent Throne. There is none worthy of worship but Allah, Lord of the heavens and Lord of the earth, and Lord of the Noble Throne.

Reference: Al-Bukhari 8/154, Muslim 4/2092

Allaahumma rahmataka 'arjoo falaa takilnee 'ilaa nafsee tarfata 'aynin, wa 'aslih lee sha'nee kullahu, laa'ilaaha 'illaa 'Anta.

O Allah , I hope for Your mercy . Do not leave me to myself even for the blinking of an eye (i.e. a moment) . Correct all of my affairs for me . There is none worthy of worship but You.
Reference: Abu Dawud 4/324, Ahmad 5/42. Al-Albani graded it as good in Sahih Abu Dawud 3/959.

Laa 'ilaaha 'illaa 'Anta subhaanaka 'innee kuntu minadh-dhaalimeen .

There is none worthy of worship but You, glory is to You. Surely, I was among the wrongdoers.
Reference: At-Tirmithi 5/529. Al-Hakim declared it authentic and Ath-Thahabi agreed with him 1/ 505. See also Al-Albani, Sahih At-Tirmithi 3/168.

Allaahu Allaahu Rabbee laa 'ushriku bihishay'an.
Allah, Allah is my Lord. I do not associate anything with Him.
Reference: Abu Dawud 2/87. See also Al-Albani, Sahih Ibn Mdjah 2/335

IN16- Invocations for Qunut in Witr Prayer/After

IN-16

Invocations for Qunut in the Witr prayer

"اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، [وَلَا يَعِزُّ مَنْ عَادَيْتَ]، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ".

Allaahum-mahdinee feeman hadayta, wa 'aafinee feeman 'aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa 'a'atayta, wa qinee sharra maa qadhayta, fa'innaka taqdhee wa laa yuqdhaa 'alayka, 'innahu laa yathillu man waalayta, [wa laa ya 'izzu man 'aadayta] , tabaarakta Rabbanaa wa ta'aalayta.

O Allah , guide me with those whom You have guided , and strengthen me with those whom You have given strength. Take me to Your care with those whom You have taken to Your care. Bless me in what You have given me. Protect me from the evil You have ordained. Surely, You command and are not commanded, and none whom You have committed to Your care shall be humiliated [and none whom You have taken as an enemy shall taste glory] . You are Blessed , Our Lord , and Exalted.

Reference:Abu Dawud, Ibn Majah, An-Nasa'i, At-Tirmithi, Ahmad, Ad-Darimi, Al-Hakim, and Al-Bayhaqi. See also Al-Albani, Sahih At-Tirmithi 1/144, Sahih Ibn Majah 1/194, and 'Irwa'ul-GhaW. 2/ 172.

"اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مَنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وأَعُوذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ".

Allaahumma 'innee 'a'oothu biridhaaka rain sakhatika, wa bimu'aafaatika min 'uqoobatika, wa 'a'oothu bika minka, laa 'uhsee thanaa'an 'alayka, 'Anta kamaa 'athnayta 'alaa nafsika.

O Allah , I seek refuge with Your Pleasure from Your anger . I seek refuge in Your forgiveness from Your punishment . I seek refuge in You from You . I cannot count Your praises , You are as You have praised Yourself.

Reference:Abu Dawud, Ibn Majah, An-Nasa'i, At-Tirmithi, Ahmad. See Al-Albani, Sahih At-Tirmithi 3/180, Sahih Ibn Majah 1/194, and 'Irwa'ul-Ghalil. 2/ 175.

"اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ، وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ بِالْكَافِرِينَ مُلْحَقٌ. اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ، وَنُثْنِي عَلَيْكَ الْخَيْرَ، وَلَا نَكْفُرُكَ، وَنُؤْمِنُ بِكَ وَنَخْضَعُ لَكَ، وَنَخْلَعُ مَنْ يَكْفُرُكَ".

Allaahumma 'iyyaaka na'budu, wa laka nusallee wa nasjudu, wa 'ilayka nas'aa wa nahfidu, narjoo rahmataka, wa nakhshaa 'athaabaka, 'inna 'athaabaka bilkaafireena mulhaq. Allaahumma 'innaa nasta'eenuka, wa nastaghfiruka, wa nuthnee 'alaykal-khayr, wa laa nakfuruka, wa nu'minu bika, wa nakhdha'u laka, wa nakhla'u man yakfuruka.

O Allah, You alone do we worship and to You we pray and bow down prostrate. To You we hasten to worship and to serve. Our hope is for Your mercy and we fear Your punishment. Surely, Your punishment of the disbelievers is at hand. O Allah, we seek Your help and Your forgiveness, and we praise You beneficently. We do not deny You and we believe in You. We surrender to You and renounce whoever disbelieves in You.

Reference:Al-Bayhaqi graded its chain authentic in As-Sunan Al-Kubra. Al-Albani said in 'Irwa'ul-GhaliL 2/170 that its chain is authentic as a statement of 'Umar.

What to say immediately following the Witr prayer

"سُبُّوحٌ، قُدُوسٌ، رَبُّ الْمَلَائِكَةِ وَالرُّوحِ".

Subhaanal-Malikil-Quddoosi.

Glory is to the King, the Holy. [Recite three times in Arabic, and raise and extend the voice on the third time and say . . .]

Rabbil-malaa'ikati warroohi. Lord of the angels and the Spirit.

Reference: An-Nasa'i 3/244, Ad-Daraqutni and others. The final addition is from Ad-Daraqutni's version 2/ 31 and its chain of narration is authentic. See the checking of Zadul-Ma'ad by Shu'aib Al-Arna'ut and 'Abdul-Qadir Al-Arna'ut 1/337

IN15- Stir in Night/Afraid/Bad Dream

IN-15

Invocation to say if you stir in the night

"لَا إِلَهَ إِلَّا اللهُ الْوَاحِدُ اْقَهَّارُ، رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ".

Laa 'ilaaha 'illallaahul-Waahidul-Qahhaaru, Rabbus-samaawaati wal'ardhi wa maa baynahumal-'Azeezul-Ghaffaaru.

There is none worthy of worship but Allah , the One , the Victorious , Lord of the heavens and the earth and all that is between them, the All-Mighty, the All-Forgiving.

Reference: This is to be said if you turn over in bed during the night. Al-Hakim graded it authentic and Ath-Thahabi agreed 1/540. Also see An-Nasa'i, 'Amalul-Yawm wal-Laylah, and Ibn As-Sunni. See also Al-Albani, Sahihul-Jami' As-Saghir 4/ 213.

What to say if you are afraid to go to sleep or feel lonely and depressed

"أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ".

'A'oothu bikalimaatil-laahit-taammaati min ghadhabihi wa 'iqaabihi, wa sharri 'ibaadihi, wa min hamazaatish-shayaateeni wa 'an yahdhuroon.

I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves and from the taunts of devils and from their presence.
Reference: Abu Dawud 4/12. See also Al-Albani, Sahih At- Tirmithi 3/171

What to do if you have a bad dream or nightmare

Spit to your left (three times).

Seek refuge in Allah from the Devil and from the evil of what you have seen (three times).

Do not speak about it to anyone.

Turn over on your other side.

Reference:1 Muslim 4/1 772.2 Muslim 4/1 772, 3.3 Muslim 4/1772.4 Muslim 4/1773.
115. Get up and pray if you desire to do so.
Reference: Muslim 4/1773.

IN14- What to Say Before Sleeping

IN14

(Cup your palms together, blow gently into them and then recite:)

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ "قُلْ هُوَ اللهُ أَحَدٌ ۞ اللهُ الصَّمَدُ ۞ لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ"

Bismillaahir-Rahmaanir-Raheem. Qul Huwallaahu 'Ahad. Allaahus-Samad. Lam yalid wa lam. yoolad. Wa lam yakun lahu kufuwan 'ahad.

With the Name of Allah, the Most Gracious, the Most Merciful . Say : He is Allah (the) One . The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten , and none is equal to Him

.
بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ "قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۞ مِنْ شَرِّ مَا خَلَقَ ۞ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ ۞ وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۞ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ".

Bismillaahir-Rahmaanir-Raheem. Qul 'a'oothu birabbil-falaq. Min sharri maa khalaq. Wa min sharri ghaasiqin 'ithaa waqab. Wa min sharrin-naffaathaati fil-'uqad. Wa min sharri haasidin 'ithaa hasad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: I seek refuge with (Allah) the Lord of the daybreak, from the evil of what He has created, and from the evil of the darkening (night) as it comes with its darkness, and from the evil of those who practice witchcraft when they blow in the knots, and from the evil of the envier when he envies.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ "قُلْ أَعُوذُ بِرَبِّ النَّاسِ ۞ مَلِكِ النَّاسِ ۞ إِلَهِ النَّاسِ ۞ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ۞ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ۞ مِنَ الْجِنَّةِ وَالنَّاسِ".

Bismillaahir-Rahmaanir-Raheem. Qul 'a'oothu birabbin-naas . Malikin-naas . 'Ilaahin-naas . Min sharril-waswaasil-khannaas . Allathee yuwaswisu fee sudoorin-naas . Minal-jinnati wannaas .

With the Name of Allah , the Most Gracious , the Most Merciful. Say: I seek refuge with (Allah) the Lord of mankind, the King of mankind , the God of mankind , from the evil of the whisperer who withdraws , who whispers in the breasts of mankind, of jinns and men .

(Then pass your hands over as much of your body as you can reach, beginning with the head and the face, then the entire front of your body. Do this three times .)
Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 9/62, and Muslim 4/ 1723.

"اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ".

Allaahu laa 'ilaaha 'illaa Huwal-Hayyul-Qayyoom, laa ta'khuthuhu sinatun wa laa nawm, lahu maa fis-samaawaati wa maa fil-'ardh, man thal-lathee yashfa'u 'indahu 'illaa bi'ithnihi, ya'lamu maa bayna 'aydeehim wa maa khalfahum, wa laa yuheetoona bishay'im-min 'ilmihi 'illaa bimaa shaa'a, wasi'a kursiyyuhus-samaawaati wal'ardha, wa laa ya'ooduhu hifdhuhumaa, wa Huwal- 'Aliyyul- 'Adheem.

Allah! There is no God but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Reference: Al-Baqarah 2:255. Whoever reads this when he lies down to sleep will have a guardian from Allah remain with him and Satan will not be able to come near him until he rises in the morning. See Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 4/487.

"آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ ۞ لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ"
'Aamanar-Rasoolu bimaa 'unzila mir-Rabbihi walmu'minoon, kullun 'aamana billaahi wa malaa'ikatihi wa Kutubihi wa Rusulihi, laa nufarriqu bayna 'ahadim-mir-Rusulihi, wa qaaloo sami'naa wa 'ata'naa ghufraanaka Rabbanaa wa 'ilaykal-maseer. Laa yukallifullaahu nafsan 'illaa wus'ahaa, lahaa maa kasabat wa 'alayhaa mak-tasabat, Rabbanaa laa tu'aakhithnaa 'in naseenaa 'aw 'akhta'naa, Rabbanaa wa laa tahmil 'alaynaa 'isran kamaa hamaltahu 'alal-latheena min qablinaa, Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bihi, wa'fu 'annaa, waghfir lanaa warhamnaa, 'Anta Mawlaanaa fansurnaa 'alal-qawmil-kaafireen.

The Messenger believes in what has been send down to him from his Lord, and so do the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say: "We make no distinction between any of His Messengers," and they say: "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return." Allah burdens not a person beyond what he can bear.

He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Protector, and help us against the disbelieving people.

Reference: Al-Baqarah 2:285-6. These two Verses will be sufficient for anyone who recites them at night before sleeping. Al-Bukhari, cf. Al-Asqalani, Fathul-Bari.9/94, Muslim 1/554.

بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي، وَبِكَ أَرْفَعُهُ، فَإِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا، بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ".

102: Bismika Rabbee wadha'tu janbee , wa bika 'arfa'uhu, fa'in 'amsakta nafsee farhamhaa, wa 'in 'arsaltahaa fahfadhhaa, bimaa tahfadhu bihi 'ibaadakas-saaliheen.

With Your Name1 my Lord, I lay myself down ; and with Your Name I rise . And if my soul You take , have mercy on it , and if You send it back then protect it as You protect Your righteous slaves.

Reference:1 "If any of you rises from his bed and later returns to it, let him dust off his bed with his waist garment three times and mention the Name of Allah, for he does not know what may have entered the bed after him, and when he lies down he should say. . . ". 2 Al-Bukhari 1 1/ 126 and Muslim 4/2084.

"اللَّهُمَّ إِنَّكَ خَلَقْتَ نَفْسِي وَأَنْتَ تَوَفَّاهَا، لَكَ مَمَاتُهَا وَمَحْيَاهَا، إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا، وَإِنْ أَمَتَّهَا فََاغْفِرْ لَهَا، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ".

103. Allaahwmma 'innaka khalaqta nafsee wa 'Anta tawaffaahaa, laka mamaatuhaa wa mahyaahaa, 'in 'ahyaytahaa fahfadhhaa, wa 'in 'amattahaa faghfir lahaa . Allaahumma 'innee 'as'alukal-'aafiyata.

O Allah, You have created my soul and You take it back. Unto You is its death and its life . If You give it life then protect it , and if You cause it to die then forgive it. O Allah, I ask You for strength.
Reference: Muslim 4/2083 and Ahmad 2/79.

"اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ".

Allaahumma qinee 'athaabaka yawma tab'athu 'ibaadaka.
O Allah,1 save me from Your punishment on the Day that You resurrect Your slaves. (Recite three times in Arabic .)2

Reference:1 "When the Prophet (SAW) wanted to lie down to sleep, he used to place his right hand under his cheek and say..."2 Abu Dawud 4/311. See also Al-Albani, Sahih At-Tirmithi 3/143.

"بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا".

Bismika Allaahumma 'amootu wa 'ahyaa.

In Your Name , O Allah , I die and I live.

Reference: Here, dying and living are metaphors for sleep and wakefulness. This explains why the normal order of these words has been reversed in this Hadith. In other contexts the living is mentioned before dying. See Qur'an Al-Baqarah 2:258, Aal-'Imrdn 3:156, Al-A'raf 7:158 among many other examples, (trans.). See also Al-Asqalani, Fathul-Bari 11/113, Muslim 4/ 2083.

"سُبْحَانَ اللهِ، والْحَمْدُ للهِ، وَاللهُ أَكْبَرُ".

Subhaanallaahi, - Walhamdu lillaahi, -Wallaahu 'Akbar.
Glory is to Allah (thirty-three times in Arabic) , praise is to Allah (thirty-three times) , Allah is the Most Great (thirty-four times)

Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 7/71, Muslim 4/2091.

"اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالْإِنجِيلِ، وَالْفُرْقَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أّنْتَ آخِذٌ بِنَاصِيَتهِ. اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ".

Allaahumma Rabbas-samaawaatis-sab'i wa Rabbal-'Arshil-'Adheem, Rabbanaa wa Rabba kulli shay 'in, faaliqal-habbi wannawaa , wa munzilat-Tawraati wal-'Injeeli, wal-Furqaani, 'a'oothu bika min sharri kulli shay 'in 'Anta 'aakhithun binaasiyatihi. Allaahumma 'Antal-'Awwalu falaysa qablaka shay'un, wa 'Antal-'Aakhiru falaysa ba'daka shay'un, wa 'Antadh-Dhaahiru falaysa fawqaka shay'un, wa 'Antal-Baatinu falaysa doonaka shay'un, iqdhi 'annad-dayna wa 'aghninaa minal-faqri.

O Allah! Lord of the seven heavens and Lord of the Magnificent Throne . Our Lord and the Lord of everything . Splitter of the grain and the date-stone , Revealer of the Torah and the Injeel1 and the Furqdn (the Qur'an), I seek refuge in You from the evil of everything that You shall seize by the forelock.2 O Allah You are the First and nothing has come before you, and You are the Last, and nothing may come after You. You are the Most High, nothing is above You and You are the Most Near and nothing is nearer than You. Remove our debts from us and enrich us against poverty.

Reference:1The Scripture that was revealed to 'Isa (Jesus). 2 See Qur'an Al-'Alaq 96:15, where seizure by the forelock preceeds being cast into Hell. (Translator)3 Muslim 4/2084.

"الْحَمْدُ للهِ الَّذِي أَطْعَمَنَا وَسَقَانَا، وَكَفَانَا، وَآوَانَا، فَكَمْ مِمَّنْ لَا كَافِيَ لَهُ وَلَا مُؤْويَ".

Alhamdu lillaahil-lathee 'at'amanaa wa saqaanaa, wa kafaanaa, wa 'aawaanaa, fakam mimman laa kaafiya lahu wa laa mu'wiya.

Praise is to Allah Who has provided us with food and with drink , sufficed us and gave us an abode for how many are there with no provision and no home.
Reference: Muslim 4/2085.

"اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّمَاواتِ والْأَرْضَ، رَبَّ كُلِّ شَيْءٍ وَمَلِكُهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءاً، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ".

Allaahumma 'Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal'ardhi, Rabba kulli shay 'in wa maleekahu, 'ash-hadu 'an laa 'ilaaha 'illaa 'Anta, 'a'oothu bika min sharri nafsee, wa min sharrish-shaytaani wa shirkihi, wa 'an 'aqtarifa 'alaa nafsee soo 'an, 'aw 'ajurrahu 'ilaa Muslimin.

O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Master, I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.

Reference: Abu Dawud 4/317. See also Al-Albani, SahihAt-Tirmithi 3/142.

"المٓ ۞ تَنْزِيلُ الْكِتَابِ" وَ "تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ".

Recite Surah 32 (As-Sajdah) and Surah 67 (Al-Mulk) in Arabic.
Reference: At-Tirmithi, An-Nasa'i. See also Al-Albani, Sahihul-Jami ' As-Saghir 4/255

"اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَوَجَّهْتُ وَجْهِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لَا مَلْجَأَ وَلّا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ، آمَنْتُ بِكِتَابِكَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ".

111: Allaahumma 'aslamtu nafsee 'ilayka, wa fawwadhtu 'amree 'ilayka, wa wajjahtu wajhee 'ilayka, wa 'alja'tu dhahree 'ilayka, raghbatan wa rahbatan 'ilayka, laa raalja' wa laa manja minka 'illaa 'ilayka, 'aamantu bikitaabikal-lathee 'anzalta wa bi-nabiyyikal-lathee 'arsalta.

O Allah,1 I submit myself to You, entrust my affairs to You, turn my face to You, and lay myself down depending upon You , hoping in You and fearing You . There is no refuge , and no escape, except to You. I believe in Your Book (the Qur'an) that You revealed, and the Prophet whom You sent.

Reference:1 "Before you go to bed perform ablutions as you would for prayer, then lie down on your right side and say. . . " The Prophet (SAW) said: "Whoever says this and dies in his sleep, has died in a state of the natural monotheism (Fitrah)." Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 11/113, Muslim 4/2081

H42- 40 HADITH (Seeking Allah's Forgiveness)

Hadith-42

From Anas, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:

"Allah the Almighty has said: 'O son of Adam, so long as you call upon Me, and hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds in the sky and were you then to ask forgiveness of Me, I shall forgive you. O son of Adam, were you to come to Me with an earthful of sins and were you then to face Me, without having associated anything with Me, I shall grant you an earthful of pardon.'"
[Recorded by Al-Tirmidhi, who said that it is a good and sound hadith]

Background
The main message of this hadith is calling upon Muslims to repent sincerely to Allah and to seek His forgiveness.

lessons
There are three means or ways which enable a Muslim to be forgiven by Allah.
The first one is al-du'a which means to supplicate Allah. Allah says in Surah Ghafir Ayah 60:
And your Lord said: Call upon me, I will respond to you. The Prophet, sallallahu 'alayhi wasallam, said: "Supplication is the essence of worship" [Al-Tirmidhi].

The Prophet, sallallahu 'alayhi wasallam, also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered.

The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it.Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response.

Allah says in a Hadith Qudsi:

"I am as My servant expects of Me." [Muslim]. The Prophet, sallallahu 'alayhi wasallam, says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet, sallallahu 'alayhi wasallam, replied: "Then Allah shall give you even both." [Imam Ahmad].

The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness), even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53:

O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful.There are many forms of istighfar. There is what the Prophet, sallallahu 'alayhi wasallam, taught his Companions to say. It is also narrated that the Prophet, sallallahu 'alayhi wasallam, used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day.

The best statement of forgiveness is the statement that is narrated by the Prophet, sallallahu 'alayhi wasallam, when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You."

The Prophet, sallallahu 'alayhi wasallam, says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]

Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night

.

Allah says in Surah al-Nisa' Ayah 110:

And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.

The third cause or means of seeking Allah's forgiveness is Tawhid. Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him.

Allah says in Surah al-Nisa' Ayah 116:

Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away.

Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realisation of of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him.

All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realising the idea of Tawhid, the Muslim also minimises the chances of committing sins because his heart is fully devoted to Allah.

Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One Who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realisation of Tawhid.

Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realisation of Tawhid.If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed.

We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterised with devotion, honesty, and sincerity.If we want to do it in the right way we should adhere to what is mentioned above and act as the awliya' Allah acted when they were alive.

Allah tells us in the Qur'an that this was what led the people of Noah to shirk when they started glorifying and giving their righteous dead people a higher status than they deserved. This led them to worshipping these dead people later on to the extent that some of them made idols of these famous figures. This eventually led to their destruction by Allah.

Because of misconceptions or the misunderstanding of the essence of the Message of Tawhid, many Muslims today carry out bad or prohibited acts. Some of them may be excused because of one reason or another, but these are terrible acts that displease Allah and lead to shirk. This is very risky because many Muslims who fall into such categories must rethink about what they do. They should repent to Allah and seek His forgiveness because He is the One who we must seek forgiveness from. He is the one who we should supplicate to and He is the one who we should obey and count on.

The realisation of Tawhid is very important for all Muslims. This is the last portion of the hadith. Moreover, it is the last hadith in Imam Nawawi's collection. This is very significant for us as Muslims since this last portion summarises the most important thing in Islam and that is Tawhid. It is a message from Allah to all Muslims to make sure that their Tawhid is sincere and pure. It is important to realise that they should not ascribe any partners with Allah. By doing so, they are assured that they will receive the forgiveness of Allah even if they have committed other sins.

To realise Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation and to avoid the following:

Avoiding all forms of shirk, whether sayings or actions apparent or hidden.

They should also avoid disobedience or committing sins because sins weaken Tawhid.

Avoiding riya' (doing things for self-interest and to please others and not for the sake of Allah).

Muslims should also avoid bid'ah or heresy because this will lead to the weakening of Tawhid.

Avoiding all forms of hypocrisy specially in repeated actions which are considered as traits of the Munafiqun such as: failing to keep a promise, failing to be entrusted, lying, transgression in quarrels and disputes.

In general, Muslims should avoid all illegal acts that will lead to dishonesty, insincerity, and transgression.

conclusion
This hadith mentions three ways which lead to Allah's forgiveness. It should be noted that these are not the only ways. Muslim scholars mention other means and ways of receiving forgiveness, as we have seen in previous hadiths, such as running into hardships, being put on trial, sickness, patience, the torture in the grave, avoiding the major sins, the horrible situations on the Day of Judgement, following the Prophet, sallallahu 'alayhi wasallam, to perform the pillars of Islam, fasting specific days such as the day of Ashura' and the day of Arafah, and the intercession (shafa'ah) of the Prophet, sallallahu 'alayhi wasallam, and the intercession of the believers (which is conditional to Allah's permission and He being pleased with the person).

Source: (Jazak Allahu Khairan)

http://www.fortyhadith.com

H41- 40 HADITH ( Desires to be subservient to Revelation)

Hadith-41

Abu Muhammad 'Abdullah bin Amr bin al-'As, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"None of you (truly) believes until his desire or inclination is in accordance with what I have brought or subservient to what I came with."
[A fine and genuine hadith which was related by al-Maqdidsi in his Book of Hujjah]

Background
Imam Nawawi stated that the sanad (chain of authorities) of this hadith is authentic. However, many other scholars, including Ibn Rajab, stated that there are many defects in the chain of authorities. Sometimes the scholars consider a hadith as weak but this does not mean that what is stated in the hadith is weak. The meaning of this hadith has been emphasised in the Qur'an and strengthened by other hadiths.

Allah says in Surah al-Nisa' Ayah 65:
But no, by your Lord, they can have no Faith, until they make you (O Muhammad, sallallahu 'alayhi wasallam) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission.

In Surah al-Ahzab Ayah 36, Allah says:
It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.

Ustaz Jamaludin Zarabozo points out that there are sufficient authentic and acceptable evidences to prove what this hadith states. The main point that this hadith makes is that a believer will not be considered as fulfilling the obligatory level of faith or iman until he follows what the Prophet, sallallahu 'alayhi wasallam, has said - i.e. he loves what the Prophet, sallallahu 'alayhi wasallam, commanded him to do and hates what the Prophet, sallallahu 'alayhi wasallam, prohibited or made illegal.

lessons
It is an obligation on every single believer to love what Allah loves and to hate what Allah hates to a degree that will motivate them to fulfill his or her obligations. If that love is increased above the level which will lead to fulfilling the preferable acts (mandoub), this is considered an additional preferable level. At the same time, he should hate or dislike what Allah hates or dislikes to the extent that will lead him to avoid all the prohibitions. If that level leads him to avoid what needs to be avoided, then that is an additional level that Allah will reward him for.

In the two Sahihs of Al-Bukhari and Muslim it is related that the Prophet, sallallahu 'alayhi wasallam, said: "None of you will be truly a believer until I become more beloved to him than himself, his children, his family, and all the people." The true love necessitates that one has to follow whatever has been commanded by Allah and the Prophet, sallallahu 'alayhi wasallam, as stated in Surah al-Imran Ayah 31-32:

Say (O Muhammad sallallahu 'alayhi wasallam): "If you (really) love Allah then follow me, Allah will love you and forgive your sins. And Allah is Oft-Forgiving, Most Merciful." Say (O Muhammad sallallahu 'alayhi wasallam): "Obey Allah and the Messenger." But if they turn away, then Allah does not like the disbelievers.

The true believer is one who loves Allah and the Prophet, sallallahu 'alayhi wasallam, truly and sincerely from his or her heart, and loves whatever Allah loves and whatever the Prophet, sallallahu 'alayhi wasallam, loves, and hates whatever Allah hates and whatever the Prophet, sallallahu 'alayhi wasallam, hates or dislikes. This love will lead him to act in accordance with these likes and dislikes. If someone acts in a different way, the obligatory love to Allah and the Prophet, sallallahu 'alayhi wasallam, is not complete and has a defect. In this case, he has to repent and do his best to fulfill all the obligatory levels to achieve complete love to Allah and towards His Prophet, sallallahu 'alayhi wasallam.

All the sins or disobedience that take place as a result of desires happen because self-desire is given a higher degree or outweighs the love of Allah and the love of the Prophet, sallallahu 'alayhi wasallam. Allah attributes this in the Qur'an to the disbelievers.

In Surah al-Qasas Ayah 50, Allah says:

But if they answer you not, then know that they only follow their own lusts. And who is more astray than the one who follows his own lusts, without guidance from Allah?
Allah also commanded one of his Prophets not to follow his desires.

In Surah Saad Ayah 26, Allah says:

And follow not your desire, for it will mislead you from the Path of Allah.
Allah has made restraining desires one of the conditions to be fulfilled in order to enter Paradise.

Allah says in Surah al-Nazi'at Ayah 40-41:
But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, Paradise will be his abode.

Anyone who does anything that contradicts with the Message that Allah sent His Prophet, sallallahu 'alayhi wasallam, with and violates any of the instructions or prohibitions, is a person who is following his own desires. It should be noted that desire has to do with likes and dislikes. Likes and dislikes are not the main goal.

Scholars say that the main point here is not to be influenced by those likes or dislikes. If someone likes something that violates the shari'ah, this person is following his own desires. If that person is influenced by those likes or dislikes, this will lead to an act. The act will lead to forms of actions which either pleases or displeases Allah. In both cases, the person has full responsibility and accountability.

The responsibility and accountability are not for the likes or dislikes. They are for what the likes or dislikes lead him to.

It is known that following the desires is the reason behind many evil acts and it is also the basis for bid'ah (heresy). When someone follows his desires without evidence or truth, this will lead him to fall into bid'ah easily. And those who are misled by their desires are the first to follow misconceptions, as stated by many scholars. Whenever there is a misconception they easily fall into problems or troubles.

are signs of following desires. One of the signs is neglecting or turning away from seeking beneficial 'ilm (the needed knowledge of Islam). Another sign of following desires is turning one's back from the guidance that the Prophet, sallallahu 'alayhi wasallam, has come with.

Al-Imam Al-Shatibi, in his book Al-Muwafaqat, volume number 2, p. 168, mentions that the objective of shari'ah is to keep Muslims away from desires so that the believer will be a servant to Allah willingly and become an honest servant of Allah.

He also states that following one's desires with regard to the rulings of shari'ah is a problematic issue where a person might use tricks to fulfill his desires, using deception in order to evade the rulings of shari'ah.

With regards to how one can control and deal with one's desires, firstly Al-Imam Al-Shatibi says that the main thing is to make the law of shari'ah and its rulings as a judging authority that every Muslim should respect, appreciate, and comply with. Secondly, some other scholars mention feeling Allah's presence, seeking knowledge, and the continuance remembrance of Allah are the ways of controlling self-desires. Thirdly, Imam Ibn Qayyim mentions about 50 ways of dealing with self-desires.

Even those who are already influenced by self-desire can use any of these ways to get rid of their self-desires. He mentions this in his book Rawdat al-Muhebin (Garden of Lovers).

The following are 15 selected ways:

Strong resolution.

Patience.

Self-courage.

Considering consequences.

Reflecting that Muslims have been created for a great mission which cannot be fulfilled except by controlling one's desires.

Not to be enslaved by self-desires.

To know that Satan is the enemy that gets through the servants of Allah. Satan uses desires to influence people.

To know that following self-desires will lead to someone's destruction and punishment by Allah.

To know that fighting desires by making an effort in order not to be influenced by the desires is one of the greatest forms of jihad. Fighting desires is the essential message of Islam. Muslims are required to make every effort to adhere to the teachings of the Qur'an and Sunnah.

To know that the one who lets the desires take over and lead him will spoil his intellectual opinion.

To know that following desires will weaken the eagerness for performing good deeds. The opposite is also true in this case - that is, not following desires leads to strengthening one's motivation to perform good deeds.

To know that not being misled by desires will lead to the honour in this life and the Hereafter.

To know that following desires is the main cause of the spiritual heart disease and the remedy of the disease is to not follow desires. We have to make jihad to fight desires otherwise we will not be able to fight our enemies.

To know that seeking knowledge and feeding it by performing the preferable acts will strengthen one's faith.

To know that we need to be enlightened by the Qur'an and Sunnah. This requires us to make the effort to recite the Qur'an in order to know the meaning and the wisdom behind the ayahs.

conclusion
Though this hadith is considered a weak hadith, it states a very important meaning: in order to fulfill one's faith, one has to make a continuous effort to control his or her self-desires and to like what Allah and the Prophet, sallallahu 'alayhi wasallam, like, and to dislike what Allah and the Prophet, sallallahu 'alayhi wasallam, dislikes. This is actually a very important task which we are required to do in order to adhere to the path of Allah. The result will be attaining Allah's pleasure and being honoured in this life and the Hereafter by being a truly honest, sincere servant of Allah.

Muslims must be sincere in their efforts to fight self-desires. The issue is not to like or dislike but what the result of this likes or dislikes is. For instance, if someone is sleeping before dawn in the early morning and then he hears the call for Fajr prayer but is too lazy or sleepy to wake up to perform the salah, this is considered following his self-desires. Everyone likes to sleep but the problem is the result of this leads us to delay or miss the Fajr prayer ( a wajibat).

Another example is food. There are many things that we can eat but if they are not halal, we have to refrain from consuming them. A third example is the love of money. To like money is one thing but to be misled by money is a problem because this will lead the heart to be enslaved to money and the worldly life. This explains why the scholars say that committing sins is actually a result of desires.

We should make the shari'ah as the judging authority for everything we do. Before we do something, we should ask ourselves: Is this act based on a sound reason? If the answer is not, then we are following the desires. This is why Allah labels the Qur'an as Al-Furqan or as the criterion that distinguishes what is right and what is wrong.

Source : (Jazak ALlahu Khairan)

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