Purification and Salaah (Prayer) Guide for the Sick and the Afflicted

The Obligatory Prayers Allaah says: Guard strictly the [five obligatory] prayers especially the middle prayer. (alBaqarah 2:238) He also says: Verily, the prayer (as-Salaah) is enjoined on the believers at fixed hours. (anNisaa 4:103) Then He says: O you who believe, seek help through patience and prayer. Certainly, Allaah is with those who patiently persevere. (al-Baqarah 2:153) Luqmaan admonished his son. He said: O my son! Establish regular prayer, enjoin what is right, and forbid what is evil, and bear with patience whatever befalls you. Verily, these are some of the important commandments. (Luqmaan 31:17) Some sick or handicapped individuals make a major error by deliberately missing prayers when it is clear that they are in a situation where they desperately need the prayer, an act that links them directly to their Creator, and Sustainer. How can they deprive themselves of this immense benefit? The obligation of Salaah is only waived for women during their menses and post-natal bleeding, and is not reduced or waived because of travel, fear or sickness. Only the manner of performing it would be modified in some of these cases, as indicated in the Sunnah. So, do not miss or abandon your five daily obligatory prayers because of your illness or affliction or else you will be demolishing your strongest link with Allaah. Rather, you should seek Allaahs help with patience and prayer. If you are not able to use water for your ablution because of your illness then you may perform Tayammum. When water is unavailable, or during times of sickness, dry purification (Tayammum) can be made with clean dust, earth or sand, which takes the place of minor (Wudoo) and major (Ghusl) forms of purification. The manner of doing it is to pat the ground lightly with the inside surface of the two palms, blow the excess dust off them, wipe the face and then the palms of the two hands [only up to the two wrists]. The sequence of wiping the hands first or the face first is not an essential issue as the Prophet (SAW) did both. The most authentic practice of the Prophet (SAW) is to strike the soil once. As for the inability to use water due to an illness or an extreme cold

weather, one should bear in mind that the fear for ones health must be certain and not imaginative. The scholars consider the illness which entitles one to Tayammum as that which might add to ones physical, internal or external injury if water ablution is done, and not necessarily a near fatal illness. When Tayammum is done because of extreme cold weather, it is allowed only when water cannot be warmed up, except one faces a contrary situation. There are times, according to Sunnah, where both Tayammum and Wudoo are needed to complete ones purification. Such is the case where a person has an injury in one of the parts that need to be included in Wudoo. For instance someone has got a wound on one arm, which if touched by water will worsen. Such person must perform the normal Wudoo for the other parts, and when he has finished, he must perform Tayammum for that wounded part. Also, according to the intensity of your illness you are allowed to perform your prayers in whatever posture that is convenient for you, standing, sitting or on the side. Imraan ibn Husayn reported that the Prophet (SAW) said, Pray standing; if you cannot, pray sitting; if you cannot, then, pray lying on your side. (al-Bukhaaree)1 You should also take care to purify yourself and your clothes after urination and defecation. If the sick finds it hard to go to the mosque, then he is absolved from attending Jumah or any other congregational prayer. This also includes the person who is nursing him particularly if the ill person cannot manage in the absence of the one nursing him. Ibn Abbaas reported that the Prophet (SAW) said: Whoever hears the call to the Salaah and does not respond to it [i.e., by coming to the Salaah, there will be no prayer for him unless he has a [valid] excuse. The people inquired, What is a [valid] excuse? He (SAW) answered, Fear or illness. (Aboo Daawood, Ahmad, Ibn Maajah and Ibn Hibbaan)2 Summary of How the Sick Person Should Purify Himself for Prayer3 1. The sick person is required to purify himself with water, performing ablution for minor impurity and taking the spiritual bath (ghusl) for major impurity. 2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum. 3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other. 4. If he is unable to purify himself, then another person should help him in making ablution, or performing Tayammum. However, if the sick or handicapped person can neither perform water ablution (wuduu) nor dry ablution (Taymmum) either alone or with assistance, he should pray without performing either, and his prayer will be correct.

5. If a certain part of the body which is to be purified has a wound, he should wash it with water; but if washing it water will cause harm to him or delay healing, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm, then he may perform ablution as usual for other parts and afterwards perform Tayammum for the site of the wound. 6. If he has a fracture in any of his limbs, which is covered with a dressing or cast, he may wipe over it with water, instead of washing it, and it does not require Tayammum, because the wiping takes the place of washing. 7. If a person losses one of the parts to be washed during ablution such as the arm, foot or leg, etc., the obligation of washing it drops, even if an artificial replacement (e.g. an artificial limb) is placed. However, if the arm is severed to the elbow, one should still wash the elbow, and if the foot is severed to the ankle, one should still wash the ankle. 8. It is permissible to make Tayammum using a wall, or anything else which is clean and contains dust. If the wall is covered with anything which is not from the earth, such as paint, then one should not make Tayammum with it unless there is dust over it. 9. If the Tayammum is not made on the earth or a wall or anything else containing dust, there is no objection to the collection of dust in a container or a handkerchief, in order to make Tayammum with it. 10. If a person performs Tayammum for prayer, and remains in a purified state until the time of the next prayer, then he may pray with the Tayammum he made before and he does not need to repeat it for the second prayer, since he remains purified and nothing has invalidated it. 11. The sick person is obliged to cleanse his body of all manner of pollution, but if he is unable to do so, he may pray as he is, and his prayer will be correct and he does not need to repeat it. 12. The sick person is required to pray in clean clothes, and if they become soiled, they must be washed or replaced with clean ones. If this is not possible, he may pray as he is, and his prayer will be correct and he is not required to repeat it. 13. The sick person is obliged to pray on something clean, and if it becomes soiled, he must wash it, change it for something clean or cover it with something clean. If he is unable to do so, he may pray there and his prayer will be correct and he will not be obliged to repeat it. 14. It is not permissible for the invalid or the sick person to delay his prayer until a later time due to his inability to achieve purification; rather, he should purify himself as much as he is able, then perform the prayer on time, even if there is

some pollution on his body, his clothes or his place of prayer, which he is unable to remove. Summary of How the Sick Person Should Pray4 1. The sick person must perform the obligatory prayers standing, even if bending or leaning against a wall or stick. 2. If he is unable to stand, then he may pray sitting, and it is better for him to sit cross-legged during the standing and bowing positions. 3. If he is unable to pray sitting, then he should pray on his side, facing the Qiblah, and the right side is better. If he is unable to face the Qiblah, he may pray in whichever direction he is facing and his prayer will be correct and he does not have to repeat it. 4. If he is unable to pray on his side, then he may pray on his back, with his feet facing towards the Qiblah, and it is better for him to raise his head a little, in order to face the Qiblah. If he is unable to direct his feet towards the Qiblah, then he may pray in whichever direction he is facing and he does not have to repeat his prayer. 5. The sick person must bow and prostrate in prayer, but if he is unable to do so, he may indicate them by inclining his head, making the prostration lower than the bowing. If he is able to bow but not prostrate, then he may bow at the time of bowing and incline his head at the time of prostration. If he is able to prostrate, but not able to bow, then he may prostrate at the time of prostration and incline his head at the time of bowing. 6. If he is unable to incline his head in bowing and prostration, he may indicate with his eyes, closing them a little for bowing and closing them more tightly for the prostration. As for indicating with the finger, as some invalids do, it is not correct, and I [i.e., Shaykh Ibn Uthaymeen] know of no basis for it in the Book [of Allaah] or the Sunnah or the sayings of the scholars. 7. If he is unable to incline his head or indicate with his eyes, he may pray with his heart, making the Takbeer, reciting and intending the bowing and the prostration in his heart and every person will have what he intended. 8. The sick person must offer each prayer at its stated time and do every obligation he is capable of. If it is difficult for him to perform every prayer at its stated time, then he may combine the Zuhr and Asr prayers and the Maghrib and Ishaa prayers, either by advancing the Asr prayers to the time of the Zuhr prayer and the Ishaa prayer to the time of the Maghrib prayer, or by delaying the Zuhr prayer to the time of the Asr prayer and the Maghrib prayer to the time

of the Ishaa prayer whichever is easier for him. As for the Fajr prayer, it may neither be combined with the prayer before it, nor the prayer after it. How May the Sick Make up Missed Obligatory Prayers?5 He must pray them together, at one time, because when the Prophet (SAW) missed the Asr prayer during the battle of the Trench, he prayed it before Maghrib; and when a person misses some obligatory prayers, he must offer them together and not delay them. However, if this is not possible as a result of extreme fatigue, etc., then he must make up for them as early as possible according to his ability. He may perform a number of prayers, as his energy allows; for instance, he may perform the prayers of two days or more at forenoon (i.e., before noon), then after Zuhr likewise and so on. If the prayers are too many in number, and he missed then due to negligence and laziness, then he should perform lots of non-obligatory prayers and maintain the present obligatory prayers. A sick or disabled person may attend the congregational prayer in the Mosque, even if he has a urinary or faecal bag connected to his wheel chair, or if he carries it under his clothes. If an insane person regains sanity, he does not have to perform the prayers that he missed during his insanity, as he was unaccountable. A sick person who remains in coma and unconscious for a number of days is considered similar to an insane, and need not make up the prayers that he missed. References 1. Kekere-Ekun, Ridwan. Solace for the Afflicted [Part TwoManuscript Copy]. 1. 2. 3. 4. 5. Endnotes Sahih al-Bukhari (Arabic-English), vol. 2, p. 121, no. 218. Authenticated (Saheeh) by al-Albaanee in Saheeh Sunan Abee Daawood, no. 560, Mishkaah al-Masaabeeh, no. 1068 and Saheeh al-Jaami as-Sagheer, no. 6300. Shaykh Ibn Uthaymeens contribution in Fatawa Islamiyah: Islamic Verdicts, vol. 2, pp. 23-25 and al-LuLu ath-Thameen, pp. 73-74. Shaykh Ibn Uthaymeens contribution in Fatawa Islamiyah: Islamic Verdicts, vol. 2, pp. 439-41. Shaykh Ibn Uthaymeens and Shaykh Ibn Jibreens contribution in Fatawa Islamiyah: Islamic Verdicts, vol. 2, pp. 140-42 and Shaykh Ibn Jibreens contribution in Fatawaa Shariyyah, p. 58.

THIS MESSAGE IS FROM THE DAWAH UNIT OF THE MUSLIM-PATIENT WELFARE ASSOCIATION, AN AFFILIATE OF THE MUSLIM COMMUNITY, GENERAL HOSPITAL, LAGOS. Duaa (Supplication) Guide for the Sick and the Afflicted Quranic Shields: Suurah al-Faatihah Aboo Saeed al-Khudree narrated, While we were on a journey we dismounted at a place whereupon a servant girl came to us and said, The chief of this tribe has been stung by a scorpion and our people are away; is there anyone among you who can recite ruqyah (incantations)? A man from among us whom we did not expect to know incantation got up and went with her. He recited ruqyah over him and he was healed. He [the chief] gave him thirty sheep and some milk. When he came back to us we asked him, Did you have previous experience at reciting incantations? He replied, No, I only recited over him Umm al-Kitaab (Suurah al-Faatihah). We agreed not to not speak or do anything about it until we reached Madeenah and asked the Prophet (SAW) about it. When we arrived Madeenah, we mentioned the incident to the Prophet (SAW) and he said, How did he know that it is a ruqyah? Divide and distribute [the sheep among you] and reserve a share for me also. (al-Bukhaaree and Muslim)1 Khaarijah ibn as-Salt reported that his uncle went to the Prophet (SAW) and embraced Islam. On his way back, he came upon a tribe which had among them a madman bound in iron chains. The madmans family said, We have been informed that your companion [the Prophet Muhammad] has come with good [things]. So, do you have anything to treat this illness with? He recited over him Faatihah al-Kitaab for three consecutive days in the morning and evening. Each time he recited it, he would gather his saliva and then blow over the madman. The madman was then cured, and his family gave him a hundred sheep. He went back to Allaahs Messenger (SAW) and informed him. Allaahs Messenger (SAW) asked him, Did you recite anything else besides this? He replied, No. The Prophet (SAW) said, Take them then. By Allaah, many a person earn food by false ruqyah, but you have indeed earned them by a true ruqyah. (Aboo Daawood and an-Nasaaee)2 Suurah al-Baqarah Aboo Hurayrah reported that the Prophet (SAW) said, Do not make your houses graveyards. Verily, the devil (Shaytaan) does not enter a house in which Suurah alBaqarah is recited. (Muslim)3 Aboo Umaamah al-Baahilee narrated that he heard Allaahs Messenger (SAW) say, Recite the Quraan, for it will intercede on behalf of those who recite it on the Day of Resurrection. Recite the two lights, al-Baqarah and Aal Imraan, for on the Day of

Resurrection, they will come in the shape of two clouds, or two shades, or two flocks of birds in ranks, pleading for those who recite them. Then the Prophet (SAW) said, Recite al-Baqarah, for to take recourse to it is a blessing and to give it up is a cause of grief [sorrow], and the sorcerers cannot confront it. (Muslim)4 The Last Two Verses of Suurah al-Baqarah Aboo Masood reported that Allaahs Messenger (SAW) said, Whoever recites the two verses at the end of Suurah al-Baqarah at night, they will suffice him. (al-Bukhaaree and Muslim)5 Numaan ibn Basheer reported that the Prophet (SAW) said, Two thousand years before creating the heavens and the earth Allaah inscribed a Book of which He sent down two verses with which He concluded Suurah al-Baqarah. The devil will not come near a house in which they are recited for three consecutive nights. (at-Tirmidhee, anNasaaee, Ibn Hibbaan and al-Haakim)6 In the version of al-Haakim there is the wording, If they are recited in a house, the devil will not come near that house for three nights. Ibn Abbaas narrated that while the Messenger of Allaah was with Jibreel, he heard a creaking sound from above. Jibreel lifted his head and said, This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said, This is an angel who came down to the earth who had never come down before. He [the angel] greeted and said, Rejoice in the two lights that you have been given and which no Prophet before you was given: Faatihah al-Kitaab and the concluding verses of Suurah al-Baqarah. You will never recite a letter from them but you will be granted its benefits. (Muslim, an Nasaaee and al-Haakim)7 i. Aayah al-Kursee (al-Baqarah 2:255)

Ubayy ibn Kab narrated that Allaahs Messenger (SAW) asked, O Abul-Mundhir, do you know which verse of Allaahs Book is greatest, according to you? I replied, Allaah and His Apostle know best. He asked again, Abul-Mundhir, do you known which verse of Allaahs Book is greatest, according to you? I said, [The verse:] Allaah, there is no god but He, the Living, the Eternal. Thereupon, he patted my chest and said, May knowledge always be pleasant for you, O Abul-Mundhir! (Muslim)8 When one of the Companions of the Prophet (SAW), Aboo Hurayrah, was put in charge of the foodstuff of Zakaah (obligatory alms), he caught the devil, who had come in the form of a man, while he was stealing from the Zakaah. Aboo Hurayrah, however, released him after he pleaded, but this thief [devil] came again the second day and the third day to steal. When Aboo Hurayrah refused to release him on the third day, the thief [devil] said, If you let me go I will teach you some words by which Allaah will benefit you. Whenever you go to bed, recite Aayatul-Kursee from beginning to the end. If

you do so, a guardian [angel] from Allaah will remain with you and Satan [devil] will not come near you till the morning. When Aboo Hurayrah told the Prophet (SAW) of the incident, the Prophet (SAW) said, Surely he has told you the truth, though he is a liar. The Prophet (SAW) also affirmed that the thief in question was actually the devil. (alBukhaaree)9 A similar incident happened to the Companion, Ubayy ibn Kab in which the thief confessed to him that he was a jinn (devil). Later, Ubayy asked him, What would protect us from you? The thief [devil] said, This Aayah (verse) in Suurah alBaqarah: Allaahu laa ilaaha illa huwal-hayyul-qayyum. Whoever recites it in the evening, he will be protected from us till the morning; and whoever recites it in the morning, he will be protected from us till the evening. This happened in the night and when Ubayy informed the Prophet (SAW) in the morning, the Prophet (SAW) said, The evil one has said the truth. (an-Nasaaee, at-Tabaraanee, al-Haakim and Ibn Hibbaan)10 Suurah al-Ikhlaas, Suurah al-Falaq and Suurah an-Naas These are the last three chapters of the Quraan known as al-Muawwidhaat. These are chapters 112, 113 and 114 of the Quraan respectively. The last two are called alMuawwidhataan. It is related from Muaadh ibn Abdillaah ibn Khubayb, who reported that his father said, We went out one rainy and intensely dark night seeking the Prophet (SAW) to lead us in prayer. When we found him, the Prophet (SAW) said, Say! I kept silent. The Prophet (SAW) said again, Say! But I kept silent. Then he said again, Say! I asked, What shall I say? He said, Say: Qul huwallaahu ahad (Suurah al-Ikhlaas) and the Muawwidhataan (Suurah al-Falaq and Suurah an-Naas) three times in the morning and in the evening, they will suffice you for everything. (Aboo Daawood, at-Tirmidhee and an-Nasaaee)11 Uqbah ibn Aamir reported that the Prophet (SAW) said, Do you not see that there have been Aayaat (verses) revealed to me tonight the like of which has not been seen before? They are: Qul aoodhu birabbil-falaq and Qul aoodhu birabbin-naas. (Muslim, Ahmad, at-Tirmidhee, an-Nasaaee)12 Ibn Aabis al-Juhanee reported that the Prophet (SAW) said to him, O Ibn Aabis! Shall I inform you of the best thing that those who seek protection use for protection? He replied, Of course, O Messenger of Allaah! The Prophet (SAW) said, Qul aoodhu birabbil-falaq and Qul aoodhu birabbin-naas. These two Suurahs [are the best protection]. (an-Nasaaee and Ahmad)13 Aboo Saeed al-Khudree reported, Allaahs Messenger (SAW) used to seek refuge from the jinns and the evil eye of men until the Muawwidhataan (Suurah al-Falaq and Suurah an-Naas) were revealed. When they were revealed, he sought refuge with them and abandoned everything else besides them. (At-Tirmidhee, an-Nasaaee and Ibn Maajah)14

Aaishah reported: Whenever Allaahs Messenger (SAW) went to bed, he would recite, Qul huwallaahu ahad, and Qul aoodhu birabbil-Falaq, and Qul aoodhu birabbin-naas, and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. He would do that thrice. Whenever he falls ill he would order me to do like that for him. (al-Bukhaaree and Muslim)15 Another narration says, He would bring the palms of both hands together and blow over them and recite. He would then rub with them whatever he could reach of his body, starting with his head, face and the front part of the body. He would do this three times. (al-Bukhaaree)16 Aaishah also reported: During the Prophets final illness in which he passed away, he used to blow over himself with the Muawwidhaat. When his illness got aggravated, I blew over them for him, rubbing over him with his own hands because of the blessings that is in it. (al-Bukhaaree and Muslim)17 Alee reported that while Allaahs Messenger (SAW) was praying one night, he put his hand on the ground, and a scorpion stung him. Allaahs Messenger (SAW) struck it with his sandal and killed it. Then he said, May Allaah curse the scorpions. They would not spare a praying person, a Prophet, or anyone else. The Prophet (SAW) then called for salt and water and mixed the two in a container. He poured the mixture and rubbed it over his stung finger while reciting the Muawwidhataan. (al-Bayhaqee in Shuab alEemaan)18 The excellence and significance of using the verses of the Quraan for ruqyaa and treatment of maladies is evident in the hadeeth in which Aaishah reported that Allaahs Messenger (SAW) came into her house and found with her a woman who was treating her with ruqyah. The Prophet (SAW) said to the woman: Treat her [only] with the Book of Allaah. (Ibn Hibbaan)19 Comprehensive Supplications for the Sick (a) Aaishah reported that whenever Allaahs Messenger (SAW) visited a sick person or a sick person was brought to him, he would supplicate for him and say, Allaahumma rabban-naas, adh-hibil-basa, washfi antash-shaafee, laa shifaaa illa shifaa-uk, shifaa-an laa yughaadiru saqamaa (O Allaah! Lord of the people, remove the affliction (disease), and grant cure. You are the Healer. There is no cure except Your curea cure that leaves behind no sickness). (al-Bukhaaree and Muslim)20 Aaishah also reported that whenever the Prophet (SAW) visited any member of his family who was ill, he would pass his right hand over the person or over the site of ailment and recite the above prayer. (al-Bukhaaree and Muslim)21 (b) Aaishah reported that the Prophet (SAW) used to recite for the sick, Imsihilbasa rabban-naas, biyadikash-shifaa, laa yakshiful-karba illa anta (Rub away the

affliction [disease], O Lord of the people! In Your Hand is the cure. None can remove the distress except You). (Muslim)22 (c) Ibn Abbaas also reported that whenever the Prophet (SAW) visited the sick he would say, Laa basa, tahooroon inshaa-Allaah (No harm may come [befall you]; may it be a purifier [for your sins], Allaah willing. (al-Bukhaaree)24 Aboo Saeed al-Khudree reported that Jibreel visited the Prophet (SAW) while he was sick and said to him, O Muhammad! Have you fallen ill? The Prophet (SAW) replied, Yes. Then Jibreel said [in supplication]: Bismillaah arqeek, min kulli shayin yudheek, wa min sharri kulli nafsin aw aynin haasid, Allaahu yashfeek, bismillaahi arqeek (With Allaahs Name I shelter you from all that ails you, and from the evil of every being and of every envious eye. May Allaah cure you. With Allaahs Name I shelter you). (Muslim, at-Tirmidhee, Ibn Maajah and an-Nasaaee)25 Abdullaah ibn Amr ibn al-Aas reported that the Prophet (SAW) said, When a man visits a sick person, let him say: Allaahumma ishfi abdak, yanka laka aduwwan, aw yamshee laka ilaa salaah (O Allaah! Cure Your servant that he may inflict harm on an enemy for Your sake, or walk to observe prayer (or funeral) for Your sake. (Ahmad and Aboo Daawood)26 Aaishah reported that whenever any person complained of an illness or had a wound or injury, the Prophet (SAW) would wet his index finger with his saliva and thrust it into the ground, then lift it and rub the site of ailment with it while saying, Bismillaah turbatu ardinaa, bireeqati badinaa, yushfaa saqeemunaa, bi-idhni rabbinaa (With the Name of Allaah, and the soil of our land, and with the saliva of one of us, our sick will be cured with the permission of our Lord). (al-Bukhaaree, Muslim and Aboo Daawood)27 Uthmaan ibn Abee al-Aas reported that he complained to Allaahs Messenger (SAW) of a pain he had in his body. [Another narration from at-Tirmidhee and Aboo Daawood quotes Uthmaan as saying, The Messenger of Allaah came to me while I was suffering from an illness that almost killed me.] Thereupon, Allaahs Messenger (SAW) said, Place your hand over the aching part of your body and say, three times: Bismillaah (In the name of Allaah), then say seven times: Aoodhu bi izzatillaahi wa qudratihi min sharri maa ajidu wa uhaadhir (I seek refuge in Allaahs Might and Power from what I feel and which I fear). In the version collected by Maalik, Uthmaan said, I did so and Allaah removed my ache and cured me and I continued to advise my family and others to do so. (Muslim, Aboo Daawood, at-Tirmidhee, anNasaaee and Maalik)28 Aaishah reported that once Alee was sick, and the Prophet (SAW) taught him to say, Allaahumma innee as-aluka tajeela aafiyatik, wa sabran alaa baliyyatik, wa khurujan minad-dunyaa ilaa rahmatik (O Allaah, I ask You to quicken Your cure, and give me patience over Your affliction, and let my departure from this life be to Your mercy). (al-Haakim, ad-Daylamee and Ibn Abee Dunyaa)29

(d)

(e)

(f)

(g)

(h)

(i)

Aboo Hurayrah and Aboo Saeed al-Khudree reported that the Prophet (SAW) said, When a servant [of Allaah] says, Laa ilaaha illal-laah, wallaahu Akbar (There is no god except Allaah, and Allaah is the Greatest), Allaah responds, My servant has spoken the truth: There is no god except Me, and I am the Greatest. And when the servant says, Laa ilaaha illal-laah wahdahu laa shareeka lah (There is no god except Allaah, alone. He has no Partner), Allaah responds, My servant has spoken the truth: There is no god except Me, alone. I have no partner. And when the servant says, Laa ilaaha illal-laah, lahul mulku wa lahul-hamd (There is no god except Allaah, to Him belongs all sovereignty and praise), Allaah says, My servant has spoken the truth: There is no god except Me, and to Me belongs all sovereignty and praise. When the servant says, Laa ilaaha illal-laah, wa laa hawla wa laa quwwata illa billaah (There is no god but Allaah, and there is no power or might except from Allaah), Allaah says, My servant has spoken the truth: There is no god except Me, and there is no power or might except from Me. Then the Prophet (SAW) added, Whoever is granted these statements at death, or while sick and then dies, the Fire will never touch him. (atTirmidhee, Ibn Maajah, an-Nasaaee, Ibn Hibbaan and al-Haakim)30 Prayers at Times of Anxiety, Agony, Distress and Sorrow (a) Abdullaah ibn Masood reported Allaahs Messenger as saying, No servant will be afflicted by care [worry] and sorrow and then says: Allaahumma innee abdika ibnu abdika ibnu amatik, naa-siyatee biyadik, maa-din feyya hukmuka, adlun feyya qadaa-uk, as-aluka bikulli ismin huwa lak, sammayta bihi nafsak, au anzaltahu fee kitaabik, au allamtahu ahadan min khalqik, au ista-tharta bihi fee ilmil-ghaybi indaka an tajalal-quraana noora sadree, wa rabee-a qalbee, wa jilaa-a huznee wa dha-haaba hammee (O Allaah! I am Your servant, son of Your servant, son of Your maidservant. My forelock is in Your Hand. Your Judgement concerning me is precise; Your Decree over me is just. I ask You by every name You possess which You have called Yourself, or which You have revealed in Your Book, or which You have taught any of Your creation or which You prefer to keep hidden within Yourself, that You should make the Quraan the light of my breast, and the spring of my heart, and the remover of my anxiety, and the dispeller of my sorrow). [None will say it] except that Allaah will remove his anxiety and sorrow, and provide for him joy and happiness in its place. (Ahmad, al-Bazzaar, Aboo Yalaa, Ibn Hibbaan and al-Haakim. Ibn Sunnee and at-Tabaraanee also related it from Aboo Muusaa alAsharee)31 (b) Ibn Abbaas reported that the Messenger of Allaah (SAW) used to supplicate at times of distress, Laa ilaaha illal-laahulAzeemul-Haleem, Laa ilaaha illal-laahu Rabbul-arshil-azeem, Laa ilaaha illal-laahu Rabbus-samaawaati wa Rabbul-ardi Rabbul-arshil-kareem (There is no deity but Allaah, the Supreme, the Forbearing. There is no deity but Allaah, the Lord of the Magnificent Throne. There is no deity but Allaah, the Lord of the heavens and earth, the Lord of the Glorious Throne). (al-Bukhaaree and Muslim)32

(c) Anas ibn Maalik reported that whenever an affair caused distress [or anxiety] to the Prophet (SAW), he would supplicate, Yaa Hayyu Yaa Qayyoom, birahmatika-s-tagheeth (O the Living One, O the Eternal One, by virtue of Your mercy I do seek Your help). (at-Tirmidhee and al-Haakim)33 (d) From Abee Bakrah who reported the Messenger of Allaah (SAW) as saying, This is the supplication of the distressed: Allaahumma rahmataka arjoo falaa takilnee ilaa nafsee tarfata aynin was-lihlee shanee kullahu, laa ilaaha illaa anta (O Allaah! Your mercy I hope for; so do not leave me to myself for even the twinkling of an eye, and make my entire affairs good for me. There is no deity but You). (Aboo Daawood and Ibn Hibbaan)34 (e) Asmaa bint Umays reported that Allaahs Messenger (SAW) said to me, Shall I teach you a sentence which you should recite when in distress [or in agony]? [Say]: Allaahu, Allaahu Rabbee Laa ushriku bihi shay-aa (Allaah, Allaah is my Lord. I shall not associate anything with Him). (Aboo Daawood, an-Nasaaee, Ibn Maajah and at-Tabaraanee) In one version of atTabaraanee, the Prophet (SAW) said that he should say it thrice. In another version of at-Tabaraanee, the Prophet (SAW) said, Whoever is afflicted with sorrow [worry] (hamm), or distress (ghamm), or illness (suqm), or hardship (shiddah) and says: Allaahu Rabbee, laa shareeka lah (Allaah is my Lord. No partner has He), that affliction will be removed from him. 35 (f) Sad ibn Abee Waqqaas reported that Allaahs Messenger (SAW) said, The supplication of Dhun-Noon when he called unto his Lord in the belly of the fish: Laa ilaaha illaa anta subhaanaka innee kuntu minaz-zaalimeen (There is no deity but You. Glory be to You. I have indeed been among the wrongdoers). No Muslim will supplicate concerning any matter with it except that Allaah will answer him. (at-Tirmidhee, an-Nasaaee and al-Haakim)36 (g) Anas ibn Maalik narrated that the Prophet (SAW) used to say, Allaahumma innee aoodhubika minal-hammi wal-hazan, wal-ajzi wal-kasal, wal jubni walbukhl, wa dalaid-dayn wa ghalabatir-rijaal (O Allaah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from the burden of debt, and from being overpowered by men. (al-Bukhaaree)37 (h) Ibn Abbaas narrated: Hasbunallaaah wa nimal-wakeel (Allaah is sufficient for us, and He is the best Disposer of affairs, was said by [Prophet] Ibraaheem (AS) when he was thrown into fire; and it was said by Prophet Muhammad (SAW) when they [the hypocrites] said, A great army is gathering against you, therefore, fear them, but it only increases them in faith, and they said, Allaah is sufficient for us, and He is the best Disposer of affairs (Hasbunallaah wa nimal-wakeel). [Aal Imraan 3:173] (al-Bukhaaree)38

(i) Prayer of Prophet Ayyuub (AS): Wa-anna massaniyad-durru wa anta arhamur-Raahimeen. And truly, distress has seized me, and You are the Most Merciful of those who show mercy. (al-Anbiyaa 21:83) (j) Prayer of Prophet Yaquub (AS): Innamaa ashku bath-thee wa huznee ilal-laah. I only complain of my grief and sorrow to Allaah. (Yuusuf 12:86) Protection from Harmful Creatures Khawlah bint Hakeem reported that she heard Allaahs Messenger (SAW) say, Whoever halts at a place and says, Aoodhu bikalimaatil-laahit-taammaat min sharri maa khalaq (I seek refuge in Allaahs Complete Words from the evil of all that He created), nothing will harm him till he departs from that place of his. (Muslim)39 Aboo Hurayrah reported that a man came to the Prophet (SAW) and said, O Messenger of Allaah! I was severely hurt by a scorpions sting last night! The Prophet (SAW) said, Indeed, if you had recited in the evening. Aoodhu bikalimaatil-laahit-taammaat min sharri maa khalaq (I seek refuge in Allaahs Complete Words from the evil of all that He created), it would not have harmed you. (Muslim, Maalik, Aboo Daawood, atTirmidhee, an-Nasaaee, Ibn Maajah and Ibn Hibbaan) In the version of at-Tirmidhee and Ibn Hibbaan, there is the wording, Whoever says three times in the evening: Aoodhu bikalimaatil-laahit-taammaat min sharri maa khalaq, no poisonous (harmful) creature will harm him that night.40 Protection for the Whole Day Abaan ibn Uthmaan said that he heard his father [Uthmaan ibn Affaan] quoting Allaahs Messenger (SAW) as saying, Nothing will harm a servant who says three times every morning and evening: Bismillaahil-ladhee laa yadurru ma-asmihee shay-un filardi wa laa fis-samaai wa Huwas-Samee-ul-Aleem (In the name of Allaah, by virtue of Whose Name nothing in the earth nor in the heaven can cause harm, and He is the All-Hearing, the All-knowing). (Aboo Daawood, an-Nasaaee, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan and al-Haakim)41 Protection for Children Ibn Abbaas reported that the Prophet (SAW) used to seek Allaahs protection for his grand-children, al-Hasan and al-Husayn, saying, U-eedhukumaa bikalimaatil-laahittaammah, min kulli Shaytaan wa haam-mah, wa min kulli aynin laam-mah (I seek refuge on both of you with Allaahs Complete Words against the evil of every devil and

poisonous [harmful] creature, and against every envious [and malicious) eye]. Then the Prophet (SAW) said, Indeed, your forefather [Ibraaheem] used to seek refuge with them for [his children] Ismaaeel and Ishaaq. [Another narration has at the beginning: Aoodhu bikalimaatil-laahit-taammah(I seek refuge with Allaahs Complete Words) (al-Bukhaaree, Aboo Daawood, Ahmad, Ibn Maajah and at-Tirmidhee)42 Ibn Abbaas reported that the Prophet (SAW) said, If anyone were to say at the time of sexual intercourse with his wife: Bismillaah, Allaahumma jannibnash-Shaytaan, wa jannibish-Shaytaan maa razaqtanaa (In the Name of Allaah. O Allaah! Safeguard us from the devil and keep the devil from approaching the child You may bestow us), the devil will never be able to harm that child should it be ordained [by Allaah] that they will have one. (al-Bukhaaree and Muslim)43 Foiling the Devils Plots Aoodhu bikalimaatillaahit-taam-maatil-latee laa yujaawizu hunna barrun-wa laa faajirun min sharri maa khalaqa, wa bara-a wa dhara-a, wa min sharri maa yanzilu minas-samaai, wa min sharri maa yaruju fee-haa, wa min sharri maa dhara-a filardi, wa min sharri maa yakhruju minhaa, wa min sharri fitanil-layli wan-nahaari, wa min sharri kulli taariqin illaa taariqan yatruqu bi-khayrin yaa rahmaan. I seek refuge with Allaahs Complete Words which no person, righteous or unrighteous, can outstrip, from the evil of what He created, of what He created, scattered and spread, and from the evil of what descends from the heavens, and what ascends to it, and from the evil of what He scattered and spread in the earth, and of what emerges [sprouts] from it, and from the evil trials of the night and day, and from the evil of every visitor [during the night and the day], except the visitor who comes with good, O Most Merciful. (Ahmad)44 Prayers and Actions During Nightmares and Fright During Sleep Aboo Qataadah reported that the Prophet (SAW) said, A good dream is from Allaah and a bad dream is from the devil; so whoever sees in a dream anything which he dislikes, he should spit [without ejecting saliva] on his left side thrice and seek refuge with Allaah from the devil, for it will not harm him. (al-Bukhaaree, Muslim, at-Tirmidhee, anNasaaee and Ibn Maajah)45 In another narration, Jaabir reported that the Prophet (SAW) said, He should spit [without ejecting saliva] on his left side thrice and seek refuge with Allaah from the devil thrice, and he should change the side on which he had been lying before. (Muslim, Aboo Daawood, an-Nasaaee and Ibn Maajah)46 In another narration, Aboo Salamah reported that the Prophet SAW) said, If anyone of you sees a dream which he disliked, he should seek refuge with Allaah from its evil and from the evil of the devil and he should spit [without ejecting saliva] three times on his

left, and should not relate it to anyone, then it would not harm him. (al-Bukhaaree and Muslim)47 In another narration, Aboo Hurayrah reported that the Prophet (SAW) said, There are three types of dreams: ramblings of the mind, frightening thoughts from the devil [Satan], and glad tidings from Allaah. So if anyone of you sees a dream which he does not like, he should get up and offer (voluntary) prayer (salaah) and he should not relate it to the people. (Muslim)48 Amr ibn Shuayb reported on his fathers authority, that his grandfather reported that Allaahs Messenger (SAW) said, If anyone of you experiences fright during sleep [due to nightmares], he should say: Aoodhu bikalimaatillaahit-taam-maati min ghadabihi wa iqaabihi wa sharri ibaadihi wa min hamazaatish-shayaateen wa an-yahduroon (I seek refuge in Allaahs Complete Words from His anger, His punishment, the evil of His servants, and from the evil suggestions [incitements] of the devils and their presence), for it will not harm him. (Aboo Daawood, at-Tirmidhee, an-Nasaaee and al-Haakim)49 References 1. Kekere-Ekun, Ridwan. Solace for the Afflicted [Part TwoManuscript Copy]. Endnotes 1 Sahih al-Bukhari (Arabic-English), vol. 6, p. 490, no. 529 and Sahih Muslim (English Trans.), vol. 3, p. 1198, no. 5460.
2

Authenticated by al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 2027, Saheeh Sunan Abee Daawood, nos. 3896 & 3901 and Saheeh al-Jaami as-Sagheer, no. 4494.
3 4

Sahih Muslim (English Trans.), vol. 1, p. 337, no. 1707. Sahih Muslim (English Trans.), vol. 2, p. 385, no. 1757. 5 Sahih al-Bukhari (Arabic-English), vol. 6, p. 491, no. 530 and p. 509, no. 560 and Sahih Muslim (English Trans.), vol. 2, p. 386, no. 1763.
6

At-Tirmidhee declared it Hasan Ghareeb while Ibn Hibbaan authenticated it, and so did al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 1799.
7

Sahih Muslim (English Trans.), vol. 2, p. 386, no. 1760. Sahih Muslim (English Trans.), vol. 2, p. 387, no. 1768.

Sahih al-Bukhari (Arabic-English), vol. 4, pp. 319-20, no. 495 and vol. 6, p. 491, no. 530.
10

Authenticated by al-Albaanee in Saheeh at-Targheeb wat-Tarheeb, no. 662.

11

Authenticated by al-Albaanee in Saheeh Sunan an-Nasaaee, no. 5017, Saheeh alJaami as-Sagheer, no. 4406 and Mishkaah al-Masaabeeh, no. 2163.
12

Sahih Muslim (English Trans.), vol. 2, p. 388, no. 1774.

13

Authenticated by al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 1104 and Saheeh and al-Jaami as-Sagheer, no. 7839.
14

Mishkat al-Masabih (English Trans.) vol. 3, pp. 951-52 and authenticated by alAlbaanee in Mishkaah al-Masaabeeh, no. 4563 and in Saheeh al-Jaami as-Sagheer, no. 4902.
15

Sahih al-Bukhari (Arabic-English), vol. 7, p. 430, no. 644. Sahih al-Bukhari (Arabic-English), vol. 6, pp. 495-96, no. 536.

16

17

Sahih al-Bukhari (Arabic-English), vol. 7, p. 433, no. 647 and Sahih Muslim (English Trans.), vol. 3, p. 1195, nos. 5439 and 5440.
18

Mishkat al-Masabih (English Trans.), vol. 3, p. 952 and authenticated by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 5099 and Silsilah al-Ahaadeeth as-Saheehah, no. 548.
19

Authenticated by al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 1931.

20

Sahih al-Bukhari (Arabic-English), vol. 7, pp. 392-93, no. 579 and Sahih Muslim (English Trans.), vol. 3, p. 1195, no. 5434.
21

Sahih al-Bukhari (Arabic-English), vol. 7, p. 428, no. 639 and p. 432, no. 646 and Sahih Muslim (English Trans.), vol. 3, p. 1194, no. 5432.
22

Sahih Muslim (English Trans.), vol. 3, p. 1195, no. 5437.

23

Authenticated (Saheeh) by al-Albaanee in Mishkaah al-Masaabeeh, no. 1553, Saheeh al-Jaami as-Sagheer, no. 6388 and Saheeh Sunan Abee Daawood, no. 2663.
24

Sahih al-Bukhari (Arabic-English), vol. 7, p. 380, no. 560. Sahih Muslim (English Trans.), vol. 3, p. 1192, no. 5425.

25

26

Verified to be Hasan by al-Albaanee in Mishkaah al-Masaabeeh, no. 1556, Silsilah alAhaadeeth as-Saheehah, no. 1304 and Saheeh al-Jaami as-Sagheer, no. 466.
27

Sahih al-Bukhari (Arabic-English), vol. 7, p. 429, nos. 641 and 642 and Sahih Muslim (English Trans.), vol. 3, p. 1196, no. 5444.

28

Sahih Muslim (English Trans.), vol. 3, pp. 1198-99, no. 5462 and al-Mundhiree, atTargheeb wat-Tarheeb, vol. 4, p. 152, no. 5251.
29

Verified to be authentic by al-Haakim and adh-Dhahabee agreed with him.

30

Authenticated by al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 1390, Saheeh al-Jaami as-Sagheer, no. 713 and Saheeh Sunan at-Tirmidhee, no. 2727.
31

Al-Mundhiree, at-Targheeb wat-Tarheeb, vol. 2, pp. 393-94, nos. 2834 & 2835. Authenticated by Shaykh Shuayb al-Arnaoot and also by Shaykh al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 199.
32

Sahih al-Bukhari (Arabic-English), vol. 8, pp. 238-39, nos. 356 & 357 and Sahih Muslim (English Trans.), vol. 4, p. 1428, nos. 6582 & 6584.
33

Verified to be Hasan by al-Albaanee in Saheeh al-Jaami as-Sagheer, nos. 4777 & 4791.
34

Verified to be Hasan by al-Albaanee in Saheeh Sunan Abee Daawood, no. 4246 and also by al-Haythamee in Majma az-Zawaaid 10/137.
35

Verified to be Hasan by al-Albaanee in Saheeh al-Jaami as-Sagheer, nos. 2623 & 6040 and also Saheeh Sunan Ibn Maajah no. 3882.
36

Authenticated (Saheeh) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 3383 and Saheeh Sunan at-Tirmidhee, no. 2785.
37

Sahih al-Bukhari (Arabic-English), vol. 7, p. 253, no. 380. Sahih al-Bukhari (Arabic-English), vol. 6, pp. 68-69, no. 86. Sahih Muslim (English Trans.), vol. 4, p. 1421, no. 6542.

38

39

40

Sahih Muslim (English Trans.), vol. 4, p. 1421, no. 6542 and al-Mundhiree, atTargheeb wat-Tarheeb, vol. 1, p. 304, no. 968 and Saheeh al-Jaami as-Sagheer, no. 6427 for the version of at-Tirmidhee and Ibn Hibbaan.
41

Authenticated (Saheeh) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 5745 and Mishkaah al-Masaabeeh, no. 2391. In the version of Aboo Daawood and Ibn Hibbaan, the wording is, Whoever says it three times in the evening, no sudden calamity will befall him till the morning, and whoever says it three times in the morning, no sudden calamity will befall him till the evening. (See Saheeh al-Jaami as-Sagheer, no. 6426.)
42

Sahih al-Bukhari (Arabic-English), vol. 4, pp. 385-86, no. 590 and Sunan Abu Dawud (English Trans.), vol. 3 pp. 1325-26, no. 4719.

43

Sahih al-Bukhari (Arabic-English), vol. 7, p. 70, no. 94 and vol. 8, pp. 264-65, no. 397 and Sahih Muslim (English Trans.), vol. 2, p. 731, no. 3361.
44

Jibreel ordered the Prophet (SAW) to recite this prayer when Shaytaan (Satan) and his host appeared to him one night, and he (Shaytaan) had a flame of fire in his hand intending to burn and attack the face of the Prophet (SAW) with it. The fire was extinguished and Satan and his host were routed. The hadeeth is authentically related by Ahmad (3/419), Ibn as-Sunnee no. 637 (alArnaoot ed.), at-Tahaawee, al-Aqeedah at-Tahaweeyah, p. 133. Al-Mundhiree has a slightly different version of it and says that it was related by Ahmad and Aboo Yalaa and both have dependable chains of transmission, and that it was also related by Maalik from Yahyaa ibn Saeed in Mursal form, and also by an-Nasaaee from the hadeeth of Ibn Masood. (al-Mundhiree, at-Targheeb wat-Tarheeb, vol. 2, pp. 297-98, no. 2492) AlHaythamee also traced the hadeeth to at-Tabaraanee and agreed with the statement of alMundhiree. (Majma az-Zawaaid 10/127) The hadeeth was also authenticated (Saheeh) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 74 and Silsilah al-Ahaadeeth asSaheehah, no. 840.
45

Sahih al-Bukhari (Arabic-English), vol. 9, p. 105, no. 124 and Sahih Muslim (English Trans.), vol. 4, p. 1223, nos. 5613 & 5616.
46

Saheeh Muslim Sharh an-Nawawee, no. 2262 (English Translation is incomplete); alMundhiree, at-Targheeb wat-Tarheeb, vol. 2, p. 295, no. 2484.
47

Sahih al-Bukhari (Arabic-English), vol. 9, pp. 135-36, no. 168 and Sahih Muslim (English Trans.), vol. 4, pp. 1223-24, no. 5619.
48

Sahih Muslim (English Trans.), vol. 4, p. 1224, no. 5621

49

The addition, Abdullaah ibn Amr used to teach it to those of his children who had reached puberty, and he wrote it down and hung it on the children who had not reached puberty, is vague and not authentic. (See Saheeh al-Jaami as-Sagheer, no. 701, Saheeh Sunan Abee Daawood, no. 3294 and Daeef Sunan at-Tirmidhee, no. 705.) Therefore, those who used it as a basis or evidence for the use of amulets are on the path of error. Actions that Dispel Worries, Afflictions and Calamities (a) Prayer (Salaah) Hudhayfah reported that whenever any matter became serious for the Prophet (SAW) he would go and observe [voluntary] prayer (salaah). (Ahmad and Aboo Daawood)1 Salmaan al-Faarisee reported Allaahs Messenger (SAW) as saying, Make a practice of getting up at night for prayer (qiyaam al-layl), for it was the custom of

the pious before you, and it is a means of bringing you nearer to your Lord, and it serves as an atonement for evil deeds, and it is a preventive measure against sins and it is an expeller of diseases from the body. (at-Tirmidhee and atTabaraanee)2 (b) Fasting Hudhayfah reported that he heard the Prophet (SAW) saying, The affliction of a person in his property, family and neighbours are expiated by his prayers (salaah), fasting (siyaam) and charity (sadaqah). (al-Bukhaaree)3 In another narration, Hudhayfah reported that Allaahs Messenger (SAW) said, The affliction of a man in his family, property and neighbours are expiated by his prayers (salaah), charity (sadaqah) and enjoining what is good and forbidding what is evil. (al-Bukhaaree)4 (c) Charity (Sadaqah) Aboo Umaamah reported that Allaahs Messenger (SAW) said, Treat your sick with charity. (Aboo ash-Shaykh)5 Aboo Umaamah reported Allaahs Messenger (SAW) as saying, Rendering good to people protects from evil fatalities; the secret sadaqah (charity) extinguishes the Lords anger; and preserving the ties of kinship increases the life span. (atTabaraanee)6 (d) Supplication Aboo Saeed al-Khudree reported that Allaahs Messenger (SAW) said, No Muslim supplicates to Allaah with a duaa (supplication) that does not involve sin or cutting the relations of the womb, but that Allaah will give him one of the three things: He will either hasten the response to his supplication, or save it for him until the Hereafter, or would turn an equivalent amount of evil away from him. The people said, Then we will supplicate more. The Prophet (SAW) said, Allaah will give you even more. (Ahmad, al-Bazzaar, Aboo Yalaa and al-Haakim)7 Salmaan al-Faarisee reported that the Prophet (SAW) said, Nothing repels Divine Decree (qadaa) except supplication (duaa), and nothing increases ones life-span except good deeds. (at-Tirmidhee and al-Haakim)8 Aaishah reported that the Prophet (SAW) said, Caution is of no avail against the decree, but supplication (duaa) benefits those things that have occurred and have not yet occurred. For indeed, while calamity is descending, the supplication meets it and they remain struggling with one another till the Day of Judgement. (al-Bazzaar, at-Tabaraanee and al-Haakim)9

Ibn Umar reported that the Prophet (SAW) said, Supplication (duaa) brings about benefit to those things that have occurred and those that are yet to occur. So devote yourself to supplication, O servants of Allaah! (at-Tirmidhee and alHaakim)10 Ubaadah ibn as-Saamit reported that Allaahs Messenger (SAW) said, There is no Muslim on the face of the earth that supplicates Allaah for anything except that Allaah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the relations of the womb [ties of kinship]. Thereupon, a man from among the people said, In that case, we will supplicate more. The Prophet (SAW) responded, Allaah will give you even more. (atTirmidhee and al-Haakim)11 (e) Jihaad Ubaadah ibn as-Saamit reported that Allaahs Messenger (SAW) said, Engage in Jihaad [fighting in the way of Allaah], for verily, Jihaad in the way of Allaah is a door [gate] among the doors [gates] of Paradise, and Allaah dispels by it worries [sorrow] and distress. (Ahmad, at-Tabaraanee and al-Haakim)12 References 1. Kekere-Ekun, Ridwan. Solace for the Afflicted [Part TwoManuscript Copy]. Endnotes
1

Verified to be Hasan by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 4703, Saheeh Sunan Abee Daawood, no. 1192 and Mishkaah al-Masaabeeh, no. 1325.
2

Al-Albaanee says the hadeeth is Saheeh (Authentic) without the wording, and it is an expeller of diseases from the body. See Saheeh al-Jaami as-Sagheer, no. 4079, Daeef al-Jaami as-Sagheer, no. 3789 and Saheeh at-Targheeb wat-Tarheeb, no. 620.
3

Sahih al-Bukhari (Arabic-English), vol. 3, p. 66, no. 119. Sahih al-Bukhari (Arabic-English), vol. 4, p. 507, no. 786. Authenticated (Hasan) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 3358.

Authenticated (Hasan) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 3797 and by al-Haythamee in Majma az-Zawaaid 3/115. Another version was related by Aboo Saeed al-Khudree and collected by al-Bayhaqee and Ibn Asaakir and authenticated (Saheeh) by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 3760 and Silsilah alAhaadeeth as-Saheehah, no. 1908.

Al-Mundhiree says it was related by Ahmad, al-Bazzaar and Aboo Yalaa with good Isnaad (chain of transmission), and also by al-Haakim who says that its Isnaad is Saheeh. See al-Mundhiree, at-Targheeb wat-Tarheeb, vol. 2, pp. 310-11, no. 2532. Shaykh alArnaoot agrees with its authenticity, and so did al-Haythamee in Majma az-Zawaaid 10/148-9.
8

Authenticated by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 7687 and Silsilah alAhaadeeth as-Saheehah, no. 154.
9

Verified to be Hasan by al-Albaanee in Mishkaah al-Masabeeh, no. 2234 and Saheeh al-Jaami as-Sagheer, no. 7739.
10

Verified to be Hasan by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 3409.

11

Authenticated by al-Albaanee in Saheeh al-Jaami as-Sagheer, no. 5637 and Saheeh Sunan at-Tirmidhee, no. 2827.
12

Authentically related by al-Haakim and Ahmad; al-Haakim says that the Isnaad is authentic (Saheeh); see al-Mundhiree, at-Targheeb wat-Tarheeb, vol. 2, p. 169, no. 2066 and Majma az-Zawaaid 5/272. It was also also authenticated by al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah, no. 1941 and Saheeh al-Jaami as-Sagheer, no. 4063.
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