THIS KIT ĀB IS DEDICATED TO - Professor Mohamedprofessorghoesainmohamed.com/wp-content/uploads/2015/05/Yasin...Tibb al-Nabawi, Cape Town, South Africa. 5 PREFACE Dhikr, or invocation,

THIS KITĀB IS DEDICATED TO:

• My late parents Abdul Ghani and Fatima Mohamed

and my late wife Rukeyah

• My wife Fatgeha

• My children Ashraf, Nawal and Taariq

• My daughter-in-law Shanaaz, and

• All my grandchildren

2

ASHNATAAR PUBLICATIONS

ASHNATAAR PUBLICATIONS publishes works

that deal with the Knowledge and Remembrance of Allāh and that

furthers ASHNATAAR PUBLICATION’S objective of excellence in

research, scholarship and education.

P.o. Box 1366, Sea Point 8060

Cape Town, South Africa.

E-mail: profgmohamed @ gmail.com

Copyright 2014 by ASHNATAAR PUBLICATIONS

First published in October 2008 by

ASHNATAAR PUBLICATIONS

Reprinted 2014

All rights reserved

Without limiting the rights under copyright reserved above,

no part of this publication may be reproduced, stored in or introduced into a

retrieval system, or transmitted, in any form or by any means (electronic,

mechanical, photocopying, recording or otherwise) without the prior

written permission of the above publisher of this book.

Graphic and Cover Design by Abdullah Amien

3

ACKNOWLEDGEMENTS

All Praise and Thanks belongs to Allāh , the One Who endowed us

with wisdom and insight. The One Who Guides the hand and the

heart of him/her in whom He has planted the seeds of knowledge and

the love of His Dīn. May Allāh bestow Blessings and Peace on

His Beloved Envoy and last Prophet, Muḥammad, his family and his

Companions.

What emerged during my interaction with all the contributors of this

publication, is their deep understanding of our ethical and moral

obligations to all humanity, and the importance of moving away from

atomization of the self, towards a connection with the whole – in

short – to assist creation without expectation or reward. I would

however, out of gratitude, like to acknowledge the following persons:

• Shaykh Ziyaad Salie of the Strand, Western Cape, South Africa,

for his transliteration of the entire text, for transcribing the Arabic,

for assisting with the translation of the Arabic, and for typesetting

the final script.

• Shaykh Seraj Hendricks: Adjunct Lecturer, Department of

Religion Studies, University of Johannesburg, South Africa, and

one of the Imāms of the Azzawiyah Mosque, Cape Town, South

Africa, for his insightful preface to this book.

4

• Shaykh Hassiem bin Abdullah, for helping with the translation

of the Arabic.

May Allah Bless and Reward all of the above contributors in this

world and in the Hereafter, Inshā-Allāh.

Professor Ghoesain Mohamed (Editor)

Visiting Professor of Chinese Medicine, Beijing, China; Western

Medical Clinician and Practitioner of Chinese Medicine and

Tibb al-Nabawi, Cape Town, South Africa.

5

PREFACE

Dhikr, or invocation, is a generic term that includes sub-categories

such as awrād and aḥzāb that are usually translated as litanies. The

terms wird and ḥizb are often used interchangeably. There is,

however, a fine line of distinction between the two. A wird may be

any litany one chooses to recite for invocatory purposes, such as the

Asmā al-Ḥusnā, for example. A ḥizb, on the other hand, has a

somewhat more restricted meaning and application. Lexically it

refers to a confederation, party, group, or band. In qirā'āt circles it

refers to the recitation of a portion of approximately one sixtieth of

the Qur’ān. In the context of dhikr, however, it refers to a litany that

is designed for purposes of protection and safeguarding. An example

of this would be the Ḥizb al-Baḥr (Litany of the Sea) and the Ḥizb

al-Barr (Litany of the Land) of Sīdī Abū al-Ḥasan ash-Shādhilī .

The interlinear texts – colour-coded in green in this collation – are

intense solicitations for protection against malicious envy, hatred,

and persecution etc. The queues to the inserted ad‛iyah and

invocations are, moreover, provided by corresponding Qur’ānic

words or phrases that precede them. Sūrah Yāsīn has been described

by the Prophet Muḥammad as the "heart" of the Qur’ān. "To

everything" he said, "there is a heart; and the heart of the Qur’ān

is Sūrah Yāsīn" (at-Tirmidhī). The purpose here is to harness the

barakah inherent in Sūrah Yāsīn as the heart of the Qur’ān. The

6

appeal for help, support, and Divine Grace is, as it were, directly to

the heart.

Across the centuries too, litanies and invocations have been

composed in broadly three ways:

• The first type, such as the Rātib al-Ḥaddād of Imām ‛Abdullāh al-

Ḥaddād , is one that is composed almost exclusively of the

invocatory expressions of the Prophet himself.

• The second type is that which – along with Qur’ānic verses

and/or invocatory sayings of the Prophet – includes a number

of inspirational lines provided by the author of the litany. The

previously mentioned aḥzāb of Imām ash-Shādhilī are examples

of this type.

• The third type is one that is largely composed of personally

inspired verses, but which contains allusions and metaphors –

usually of a metaphysical nature – that may not be readily

accessible to the ordinary reader or invoker. These Gnostic-type

litanies are normally considered the exclusive preserve of the

Ārifīn. These litanies are either the result of ecstatic utterances, or

composed specifically for the Khawās or the Akhaṣṣ al-Khawās.

Common advice in respect of these litanies and invocations, is

that those who are advanced in their spiritual development may

engage them, and that those who are not, should adopt a position

of neutrality: "man ‛arifa fal-yatba‛" goes the saying, "wa man

jahila fal-yusallim" - those who possess knowledge may follow,

and those who don't, should remain neutral. The particular

meaning intended by "neutrality" in this context means, to refrain

from ignorant condemnation of these litanies. (See the Sharḥ

7

Ḥizb al-Imām an-Nawawī by Abī ‛Abdillāh Muḥammad ibn aṭ-

Ṭayyib al-Fāsī pp 26-7, 1988: Dār al-Imām Muslim, Beirut).

Of the three types mentioned above, Yāsīn Faḍīlah belongs to the

second category.

In conclusion, it is well to remember that there is a symbiotic

relationship between the Qur’ān and the Aḥādīth of Muḥammad .

Recitation of the Qur’ān in itself may be regarded as the highest

form of dhikr. But in addition, the Prophet has left to posterity an

entire corpus of ad‛iyah and invocatory sayings that is designed to

both enhance and revitalise the spiritual condition of the invoker, and

to improve the quality of his/her relationship with the Qur’ān. To

this end the celebrated scholar Imām Yaḥyā bin Sharaf al-Nawawī

dedicated an entire book called the Kitāb al-Adhkār (The Book of

Invocations). To advocate a Qur’ān-only method of dhikr, or to

engage any other form of dhikr to the exclusion of the Qur’ān, is to

falsify the position and the teachings of the Prophet Muḥammad

himself. The Prophet, after all, is the one from whom we accept both

the Qur’ān and the Sunnah – and both have emerged as inspired

teachings from the Divine. Yāsīn Faḍīlah, while predominantly

Qur’ānic based, stands, in its own unique way, as an integration of

both forms of dhikr.

Shaykh Seraj Hendricks: Adjunct Lecturer, Department of

Religion Studies, University of Johannesburg, South Africa, and

one of the Imāms of the Azzawiyah Mosque, Cape Town, South

Africa.

8

INTRODUCTION

In the Name of Allāh, the Sublime, the Majestic, the Giver of

Knowledge and the One Who Guides His bondsmen in their search

for the One Entity, behind all the multiplicity. Peace and Blessings

on our beloved Prophet , his family, and his Companions. The

Prophet has described Sūrah Yāsīn as the heart of the Qur’ān

(Qalb al-Qur’ān). Says he : “To everything there is a heart; and

the heart of the Qur’ān is Sūrah Yāsīn” (al-Tirmidhī). Most of the

scholars are in agreement that Yāsīn is one of the names of the

Prophet . It is also a shortened form of Yā insān which means “O

Mankind” or “O Human Being”.

Yāsīn Faḍīlah is predominantly a ḥizb, similar to the Ḥizb Al-Baḥr of

Imām Ḥassan Al-Shādhilī. It is important to note that there is a fine

line of distinction between a ḥizb and a wird. A wird is a litany used

for invoking the All-Hearing, while a ḥizb has a more circumscribed

meaning – that of calling on the All-Mighty for protection and safe-

guarding. Thus, Yāsīn Faḍīlah is in essence a fusion of a ḥizb and a

wird.

The author of Yāsīn Faḍīlah has gracefully interspersed the verses in

the main body of Sūrah Yāsīn, with Prophetic Salutations and

invocations, creating a fluid balance and synchronization of the

entire text.

9

By reciting Yāsīn Faḍīlah we appeal to the All-Mighty:

• to protect us against the evil eye, malicious envy, poverty and

debt; the oppressors out there, and against the temptations of the

lower nafs;

• to help us surmount the difficulties we are experiencing on a daily

basis in our lives;

• to cure any physical or spiritual illnesses;

• to drive away from us any misfortune or grief; and most

importantly,

• to purify our souls and place love in our hearts for the entire

Created Order.

Forming an integral part of this collation, are six Āyāt, which the

author has placed at the end. These Āyāt, in the main, extol and

refer:

• to Allāh’s Decree;

• to Him as a Protector and a Wakīl;

• to Him as a Merciful and Forgiving God;

• to the fact that all sustenance for us and for the entire Created

Order comes from Him; and that,

• He has Power over everything (in the Heavens and on earth).

For the Qur’ānic translations, we have opted for “The Holy Qur’ān”

by Yusuf Ali, “The Noble Qur’ān” by Drs Muhammad Al-Hilālī and

Muhsin Khan and “The Qur’ān” by Mawlana Wāhiduddīn Khan”. In

order to make it easy for readers from any part of the world to read

the transliteration of the Arabic, we have used, in the main, the

Encyclopedia of Islam (New Edition) with minor adjustments. This

publication has pertinent end-notes, and also non-pertinent end-notes

and a glossary. These have been inserted in an effort to explain the

meanings of untranslatable Arabic words, Islamic concepts and

10

Qur’ānic quotations. Synopses of the biographies of eminent Islamic

scholars have been included in the end-notes of this book.

The translation of the Arabic into English is not intended to supplant

the former, as most of the obligatory devotions such as ṣalāh are in

Arabic, and a believing Muslim is required, according the Sharī‛ah,

to recite the ṣalāh in Arabic. The English translation is also

necessary and critical for both the non-Arabic-speaking persons and

reverts to Islām. Understanding, reflecting and acting on the

meanings contained in this collation, is more beneficial than just rote

reading of the Arabic.

It is our prayer that Allāh must accept all our invocations; that He

must protect, safeguard and heal us and our families, and lead us all

to His Ridwān, Inshā Allāh.

Professor Ghoesain Mohamed (Editor)

Visiting Professor of Chinese Medicine, Beijing, China; Western

Medical Clinician and Practitioner of Chinese Medicine and

Tibb al-Nabawi, Cape Town, South Africa.

11

SPECIAL PROCEDURE TO BE FOLLOWED

WHEN RECITING YĀSĪN FAḌĪLAH

One should strictly adhere to the special procedure when reciting

the Yāsīn Faḍīlah. Of importance is the date of birth of the

person one is reciting the Yāsīn Faḍīlah for. In the event that

his/her date of birth is not known, then Yāsīn Faḍīlah should be

recited for seven (7) consecutive days (or seven consecutive nights

as the case may be). It is permitted for one to recite the Yāsīn

Faḍīlah alone for one self or for someone else, which again must

be recited seven (7) times, and in one sitting. However, the best

and most beneficial method is for seven (7) persons to recite the

Yāsīn Faḍīlah, and this they will do once only.

Interspersed at certain pivotal places in the body of this collation,

are EIGHT (8) stops (pauses) marked with an X. It is here that

the person (s) that is (are) reciting the Yāsīn Faḍīlah, should pause,

mentioning the name of the person, his/her father’s name and

his/her date of birth.

Example: Ebrahim ibn (the son of) Ḥasan, born on 15 March

1950 or

Mariam bint (the daughter of) Ḥusain born on the 10

June 1948 etc.

A special point of note is that the seven Yāsīns at the beginning of

this compilation (see page 15), must be recited in its entirety (i.e. it

must be recited 7 times, and together, by each person present).

12

THE START OF THE RECITATION

1. Recite the Kalimah Shahādah:

��

Ash-hadu allā ilāha illallāhu wa ash-hadu anna Muḥammadar

rasūlullah

I bear witness that there is no God worthy of worship except

Allāh; and I bear witness that Muḥammad (Allāh's Peace and

Blessings be upon him) is the Messenger of Allāh.

2. Then recite the Basmalah:

�� !�" Bismillāhir raḥmānir raḥīm

In the Name of Allāh, the Most Compassionate, the Most Merciful.

3. Then recite Sūrah Al-Fātiḥah on the Rūḥ of Rasūlullāh :

��... �$��%&'�� (�� () �� *�(+ , �� &-./��01 �2�� * Ilā rūḥi nabiyyinā Muḥammad sallallāhu ‛alayhi wa sallama, al

fātiḥah…

On the soul of our Nabī Muḥammad (may Allāh bestow His

Blessings and Peace upon him).

13

4. Then recite Sūrah Al-Fātiḥah on the Rūḥ of Sayyidinā Al-

Khidir :

��... �$��%&'�� 3 4�!�� () �� 5�� &1� .�� 2�� * Ilā rūḥi sayyidinā al Khidr ‛alayhis salām, al fātiḥah…

On the soul of our master Khidr (may Allāh bestow Peace upon

him).

5. And then lastly recite Sūrah Al-Fātiḥah on the Rūḥ of Shaykh

Abdul Qādir al-Jaylāni :

�� () �� $ � �� 4�� 6�� 7&8�� 0) �9��:�� 2�� *... �$��%&'��

Ilā rūḥi ash-shaykh Abdul Qādir al-Jaylāni raḥmatullahi‛alayhi.

al fātiḥah…

On the soul of Shaykh Abdul Qādir al-Jaylānī (may Allāh have

Mercy upon him).

6. Then request Allāh's Blessings in what one is asking for:

"O Allāh, I (we) pray to You today (tonight) that through the

barakah of Sūrah Yāsīn Faḍīlah which I (we) am (are) reciting on

behalf of ……… (mention the person's name, his/her father’s

name and his/her date of birth) that You O Allāh! Through Your

Enabling Grace, Your Power and Your Strength, Your

Compassion and Your Mercy, Give him/her shifā so that he/she

may recover from his/her illness". OR ANY OTHER REQUESTS

THAT YOU MAY HAVE FOR THIS PERSON (OR FOR

YOURSELF), IF YOU ARE DOING IT FOR YOURSELF.

14

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15

I seek refuge with Allāh from the accursed Satan.

In the Name of Allāh, the Most Compassionate, the Most Merciful.

1 Yāsīn. X (7 times)

2 By the Qur’ān full of Wisdom,

3 You (O Muḥammad) are

indeed one of the Apostles,

4 On a Straight Way.

5 It is a Revelation sent down by

(Him), the Exalted in Might,

Most Merciful,

6 In order that you may

admonish a people, whose

fathers had received no

admonition, and who

therefore remain heedless (of

the Signs of Allāh).

7 The Word is proved true

against the greater part of

them: for they do not believe.

8 Verily, We have put yokes

around their necks right up to

their chins, so that their heads

are forced up (and they

cannot see).

9 And We have put a barrier in

front of them and a barrier

behind them, and further, We

have covered them up so that

they cannot see.

1 Yāsīn Yāsīn Yāsīn Yāsīn

Yāsīn Yāsīn Yāsīn X

2 Wal qur’ānil ḥakīm.

3 Innaka laminal mursalīn.

4 ‛Alā ṣirāṭim mustaqīm.

5 Tanzīlal ‛azīzir raḥīm.

6 Litundhira qawmam mā undhira ābā’uhum fahum

ghāfilūn.

7 Laqad ḥaqqal qawlu ‛alā aktharihim fahum lā yu'minūn.

8 Innā ja‛alnā fī a‛nāqihim

aghlālan fahiya ilal adhqāni

fahum muqmaḥūn.

9 Wa ja‛alnā mim bayni aydīhim

saddaw wa min khalfihim

saddan fa’agh shaynāhum

fahum lā yubṣirūn.

16

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17

Allāhumma ṣalli ‛alā Muḥammad

wa ‛alā āli Muḥammad wa bārik

wa sallim.

Allāhumma yā man nūruhū fī

sirrihī wa sirruhū fī khalqihī

akhfinā ‛an ‛uyūnin nāẓirīna waṭ-

ṭāghīna wa qulūbil ḥāsidīna wal

bāghīna kamā akhfaytar rūḥa fīl

jasadi innaka ‛alā kulli shay’in

qadīr.



wa sallim.

Allāhumma yā man nūruhū fī

sirrihī wa sirruhū fī khalqihī

akhfinā ‛an ‛uyūnin nāẓirīna waṭ-

ṭāghīna wa qulūbil ḥāsidīna wal

bāghīna kamā akhfaytar rūḥa fīl

jasadi innaka ‛alā kulli shay’in

qadīr.

O Allāh! Shower Your Blessings

upon Muḥammad and upon the

family of Muḥammad, and bestow

Blessings and Peace upon them.

O Allāh! O! The One Whose

Light is His Secret and His Secret

is in His Creation. Conceal us

from the (evil) eyes of those who

are watching us, from the

oppressors, from the hearts of

those who are envious and from

the evil-doers, the same as You

have Sealed the soul in the body.

Indeed You have Power over

everything.





O Allāh! O! The One Whose

Light is His Secret and His Secret

is in His Creation. Conceal us

from the (evil) eyes of those who

are watching us, from the

oppressors, from the hearts of

those who are envious and from

the evil-doers, the same as You

have Sealed the soul in the body.

Indeed You have Power over

everything.

18

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19



wa sallim.

Allāhumma yā man nūruhū fī sirrihī wa sirruhū fī khalqihī akhfinā ‛an ‛uyūnin nāẓirīna waṭ-ṭāghīna wa qulūbil ḥāsidīna wal

bāghīna kamā akhfaytar rūḥa fīl jasadi innaka ‛alā kulli shay’in

qadīr.

Fa’aghshaynāhum fahum lā yubṣirūn.

10 Wa sawā’un ‛alayhim a’an

dhartahum am lam

tundhirhum lā yu’minūn.

11 Innamā tundhiru manit

taba‛adh-dhikra wa khashiyar

raḥmāna bilghaybi fabash-

shirhu bimagh firatiw wa ajrin

karīm.

12 Innā naḥnu nuḥyil mawtā wa

naktubu mā qaddamū wa

āthārahum wa kulla shay’in

aḥṣaynāhu fī imāmim mubīn.





O Allāh! O the One Whose Light

is His Secret and His Secret is in

His Creation. Conceal us from

the (evil) eyes of those who are

watching us, from the oppressors,

from the hearts of those who are

envious and from the evil-doers,

the same as You have Sealed the

soul in the body. Indeed You

have Power over everything.

and further We have covered

them up; so that they cannot see.

10 It is the same to them whether

you admonish them or you do

not admonish them; they will

not believe.

11 You can only admonish such a

person that follows the

Message (Qur’ān) and fears

the (Lord) Most

Compassionate, Unseen. Give

such a person therefore, good

tidings of forgiveness and a

reward most generous

(Paradise).

12 Verily, We shall give life to

the dead, and We record that

which they send before and

that which they leave behind;

and of all things have We

taken an account of, in a

Clear Book (of Evidence).

20

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21

13 Waḍrib lahum mathalan

aṣḥābal qaryah, idh jā’ahal

mursalūn.

14 Idh arsalnā ilayhimuth nayni

fakadh-dhabū humā fa‛azzaznā bithālithin faqālū innā ilaykum mursalūn.

15 Qālū mā antum illā basharum

mithlunā, wa mā anzalar

raḥmānu min shay’in in

antum illā takdhibūn.

16 Qālū rabbunā ya‛lamu innā ilaykum lamursalūn.

17 Wa mā ‛alaynā illal balāghul

mubīn.

18 Qālū innā taṭayyarnā bikum

la’illam tantahū lanarjuman

nakum wa layamas sannakum

minnā ‛adhābun alīm.

19 Qālū ṭā’irukum ma‛akum a’in

dhukkirtum bal antum

qawmum musrifūn.

13 And relate to them, by way of

a parable, the (story of) the

Companions of the City.

Behold, there came Apostles

to them (it).

14 When We (first) sent to them

two Apostles, they rejected

them; but We strengthened

them with a third. They said,

“Truly, we have been sent to

you (by God) as Messengers.”

15 They (the people) said: “You

are only men like us, and

(Allāh) Most Compassionate,

did not send such a revelation.

You do nothing, but lie.”

16 They (the Messengers) said:

“Our Lord Knows that we

have been sent as Messengers

to you.

17 “And our duty is only to

proclaim the Clear Message.”

18 They (the people) said: “For

us, we foretell (anticipate) an

evil omen from you. If you do

not stop, we will certainly

stone you, and a grievous

punishment indeed, will be

inflicted on you (by us).”

19 They (the Messengers) said:

“Your evil omens are with

yourselves; (Deem you this an

evil omen), if you are

admonished? No, you are but

a people transgressing all

bounds!”

22

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23

20 Wa jā’amin aqṣal madīnati

rajuluy yas‛ā, qāla yā qawmit tabi‛ul mursalīn.

21 Ittabi‛ū mallā yas’alukum

ajraw wa hum muhtadūn.

22 Wa mā liya lā a‛budulladhi

faṭaranī wa ilayhi turja‛ūn.

23 A’attakhidhu min dūnihī ālihatan iyyuridnir raḥmānu

biḍurrillā tughni ‛annī shafā‛atuhum shay’aw wa lā yunqidhūn.

24 Innī idhalla fī ḍalālim mubīn.

25 Innī āmantu birabbikum

fasma‛ūn.

26 Qīlad khulil jannah, qāla yā layta qawmī ya‛lamūn.

27 Bimā ghafara lī rabbī wa

ja‛alanī minal mukramīn.

20 Then there came running,

from the farthest part of the

city, a man, saying: “O my

people! Obey the Apostles.”

21 “Obey those who ask no

reward of you (for

themselves), and who have

themselves received

Guidance.”

22 “It would be unreasonable of

me not to serve Him Who

created me, and to Whom you

(all) shall be returned.”

23 “Shall I take (other) gods

besides Him? If (Allāh) Most

Compassionate should intend

some adversity for me, of no

use whatsoever will be their

intercession for me, nor can

they save me.”

24 “I would indeed, if I were to

do so, be clearly erring.”

25 “Verily,as for me, I have faith

in the Lord of you (all). So

then, listen to me!”

26 It was said: “Enter the

Garden (Paradise).” He said:

“Oh! Would that my people

had known (what I know)!

27 “That my Lord has granted

me forgiveness and has placed

me among the honoured

ones!”

24

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�� \1& O �� T ��J �R�&I �e �� $��+ ::::

25

Allahumma ṣalli ‛alā Muḥammad


wa sallim.

Allahumma akrimnā bil fahmi

wal ḥifẓi wa qadhā’il ḥawā’iji

fiddunyā wal’ākhirah, innaka

‛alā kulli shay’in qadīr.

Allahumma ṣalli ‛alā Muḥammad


wa sallim.

Allahumma akrimnā bil fahmi

wal ḥifẓi wa qadhā’il ḥawā’iji

fiddunyā wal’ākhirah, innaka


wa ja‛alanī minal mukramīn.

28 Wa mā anzalnā ‛alā qawmihī mim ba‛dihī min jundim minas

samā’i wamā kunnā munzilīn.

29 In kānat illā ṣayḥataw

wāḥidatan fa’idhāhum

khāmidūn.





O Allāh! Grant us understanding

and protection, and fulfill our

needs in this world and in the

Hereafter. Verily, You have

Power over everything.





O Allāh! Grant us understanding

and protection, and fulfill our

needs in this world and in the

Hereafter. Verily, You have


and has placed me among the

honoured ones.

28 And We did not send down

against his people, after him,

any (hosts) hordes from

heaven, nor was it necessary

for Us to do so.

29 It was no more than a single

mighty Blast. And behold!

They were (like ashes) silent

and lifeless (dead).

26

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27

30 Yā ḥasratan ‛alal ‛ibād, mā ya’tīhim mirrasūlin illā kānū bihī yastahzi’ūn.

31 Alam yaraw kam ahlaknā qablahum minal qurūni

annahum ilayhim lā yarji‛ūn.

32 Wa in kullullammā jamī‛ul

ladaynā muḥḍarūn.

33 Wa āyatul lahumul arḍul

maytatu, aḥyaynāhā wa

akhrajnā minhā ḥabban

faminhu ya’kulūn.

34 Wa ja‛alnā fīhā jannātim min

nakhīliw wa a‛nābiw wa

fajjarnā fīhā minal ‛uyūn.

35 Liya’kulū min thamarihī wa

mā ‛amilathu aydīhim afalā yashkurūn.

36 Ṣubhānalladhi khalaqal

azwāja kullahā mimmā tumbitul arḍu wa min

anfusihim wa mimmā lā ya‛lamūn.

30 Oh! alas for (My) bondsmen!

They mocked every Messenger

(Apostle) that came to them!

31 Do they not see how many

generations before them have

We destroyed? Verily, they

will not return to them.

32 And each one of them (all of

them) will be brought before

Us (for judgement).

33 And a sign for them is the dead

earth (land). We give it life,

and We bring forth grain from

it, so that you can eat of it.

34 And We brought forth from it

(the land) orchards with date-

palms and grapevines; and

We cause springs to gush

forth from it.

35 So that they may enjoy the

fruits of this (artistry). It was

not their hands that made this.

Will they not then give

thanks?

36 Glory be to Allāh, Who

created in pairs all things that

the earth produces, as well as

their own (human) kind (male

and female) and (other) things

of which they have no

knowledge.

28

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29

37 Wa āyatul lahumul laylu

naslakhu minhun nahāra

fa’idhāhum muẓlimūn.

38 Wash-shamsu tajrī limustaqar

rillahā, X

dhālika taqdīrul ‛azīzil ‛alīm.

(11 times)



wa sallim. X

Allāhumma innā nas’aluka min

faḍlikal ‛amīmil wāsi‛is sābighi

mā tughnīnā bihī ‛an jamī‛i

khalqika innaka ‛alā kulli

shay’in qadīr.

37 And a sign for them is the

night. We withdraw from it the

day. And behold, they are

plunged in darkness.

38 And the sun runs its course for

a fixed period determined for

it. X

That is the Decree of (Him), the

Exalted in Might, the All-

Knowing. (11 times)



family of Muḥammad, and

bestow Blessings and Peace upon

them. X

O Allāh! Verily we ask You

from Your Vast and Complete

Favours; Favours that are

Inexhaustible to us and to all of

Your Creation; Verily, You have


30

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31



wa sallim.





shay’in qadīr.



wa sallim.





shay’in qadīr.

dhālika taqdīrul ‛azīzil ‛alīm.

39 Walqamara qaddarnāhu

manāzila ḥattā ‛ādakal

‛urjūnil qadīm.





















That is the Decree of (Him), the

Exalted in Might, the All-

Knowing.

39 And the moon, We have

measured for it, its lunar

phase (to traverse) till it

returns like the lower part of

an old (and withered) date-

stalk.

32

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33

40 Lash-shamsu yambaghī lahā an tudrikal qamara wa

lallaylu sābiqun nahār, wa

kullun fī falakiy yasbaḥūn.

41 Wa āyatul lahum annā ḥamalnā dhurriy yatahum fil

fulkil mashḥūn.

42 Wa khalaqnā lahum mim

mithlihī mā yarkabūn.

43 Wa’in nasha’ nughriqhum falā ṣarīkhalahum wa lā hum

yunqadhūn.

44 Illā raḥmatam minnā wa

matā‛an ilā ḥīn.

45 Wa’idhā qīla lahumut taqū mā bayna aydīkum wa mā khalfakum la‛allakum

turḥamūn.

46 Wa mā ta’tīhim min āyatim

min āyāti rabbihim illā kānū ‛anhā mu‛riḍīn.

40 It is not permitted for the sun

to overtake the moon, nor can

the night outstrip the day.

Each (just) swims along in (its

own) orbit (according to

Divine Law).

41 And a sign for them is that We

load and took along their

offspring (through the Flood)

in the loaded Ark (of Noah).

42 And We have created for them

similar (modes of transport) on

which they ride.

43 And if it were Our Will, We

could have drowned them;

then there would be no helper

(to hear their cries), nor could

they be saved (rescued).

44 Except through Our Mercy,

and by way of (worldly)

enjoyment (to serve them) for

a while.

45 And when they are told: “Fear

that which is before you

(worldly torments) and that

which will be after you

(torments of the Hereafter), in

order that you may receive

Mercy.” (they turn back!);

46 Not a sign (revelation) comes

to them from among the signs

(revelations, proofs) of their

Lord, but they turn away from

it.

34

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35

47 Wa’idhā qīla lahum anfiqū mimmā razaqa kumullāhu,

qālalladhīna kafarū lilladhīna

āmanū anuṭ‛imu mallaw

yashā’ullāhu aṭ‛amahū, in

antum illā fī ḍalālim mubīn.

48 Wa yaqūlūna matā hādhal

wa‛du in kuntum ṣādiqīn.

49 Mā yanẓurūna illā ṣayḥataw

wāḥidatan ta’khudhuhum wa

hum yakhiṣṣimūn.

50 Falā yastaṭī‛ūna tawṣiyataw

wa lā ilā ahlihim yarji‛ūn.

51 Wa nufikha fiṣṣūri fa’idhā hum minal ajdāthi ilā rabbihim yansilūn.

52 Qālū yā waylanā mamba‛athanā mim

marqadinā, hādhā mā wa‛adar raḥmānu wa ṣadaqal

mursalūn.

47 And when it is said to them:

“Spend of (the bounties)

which Allāh has provided for

you.” The unbelievers say to

those who believe: “Shall we

then feed those whom, if Allāh

had Willed, He would have

fed, (Himself)? You are

clearly erring!”

48 And further they say:“When

will this promise

(Resurrection) be fulfilled, if

what you say, is true?”

49 They will not (have to) wait,

but for a single Blast. It will

seize them while they are still

disputing among themselves!

50 No (chance) will they then

have, by will, to dispose (of

their affairs), nor to return to

their own families!

51 And the Trumpet shall be

sounded. When behold! From

the graves they shall hasten to

their Lord!

52 They will say:"Oh! Woe unto

us! Who has raised us up from

our sleeping-place?”(A voice

will say:) “This is what (Allāh)

the Most Compassionate had

promised, and true were the

words of the Apostles!”

36

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37

53 In kānat illā ṣayḥataw wā ḥidatan fa’idhāhum jamī‛ul

ladaynā muḥḍarūn.

54 Falyawma lā tuẓlamu nafsun

shay’aw wa lā tujzawna illā mā kuntum ta‛malūn.

55 Inna aṣḥābal jannatil yawma

fī shughulin fākihūn.

56 Hum wa azwājuhum fī ẓilālin

‛alal arā’iki muttaki’ūn.

57 Lahum fīhā fākihatuw wa

lahum mā yadda‛ūn. X

58 Salāmun qawlam mirrabbir

raḥīm.

Salāmun qawlam mirrabbir

raḥīm. X

(11 times)

53 It will be no more than a single

Blast. When lo! they will all

be brought up, before Us!

54 Then, on that day (of

Resurrection), not a soul shall

be dealt with unjustly in the

least; and you shall (indeed)

be rewarded or punished for

your past deeds.

55 Verily, the Companions of the

Garden (Paradise) shall that

day be joyful in all that they

do.

56 They and their associates will

be in groves of (cool) shade,

reclining on thrones (of

dignity).

57 (Every) fruit (enjoyment) will

be there for them. They shall

have whatever they wish (ask)

for. X

58 “Peace!” – a word (of

salutation) from a Lord Most

Merciful!

“Peace!” – a word (of

salutation) from a Lord Most

Merciful! X (11 times)

38

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�V(��` � �� &- ��.(� �� &��/1 A �� ~&I �n&��@- �/@�I� �e� �T ?�1�� ()* �*� .E�O._��/= � H ,]

39



wa sallim.

Allāhumma sallimnā min āfātid

dunyā wal’ākhirati wa fitnatihimā

innaka ‛alā kulli shay’in

qadīr.



wa sallim.




qadīr.



wa sallim.




qadīr.





O Allāh! Protect us from the evils

of this world and the Hereafter

and from their temptations;

Verily, You have Power over

everything.









everything.









everything.

40

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41

59 Wamtāzul yawma ayyuhal

mujrimūn.

60 Alam a‛had ilaykum yā banī ādama allā ta‛budush

shayṭān, innahū lakum

‛aduwwum mubīn.

61 Wa ani‛budūnī hādhā ṣirāṭum

mustaqīm.

62 Wa laqad aḍalla minkum

jibillan katīrā, afalam takūnū ta‛qilūn.

63 Hādhihī jahannamullatī kuntum tū‛adūn.

64 Iṣlaw hal yawma bimā kuntum

takfurūn.

65 Alyawma nakhtimu ‛alā afwāhihim wa tukallimunā aydīhim wa tash-hadu

arjuluhum bimā kānū yaksibūn.

66 Wa law nashā’u laṭamasnā ‛alā a‛yunihim fastabaquṣ ṣirāṭa fa’annā yubṣirūn.

59 “And O you who have sinned!

Separate yourselves (from the

believers) this day!

60 “Did I not Command you, O

you children of Adam, that

you should not worship

Satan? For Verily, he was to

you an open enemy!

61 “And that you should worship

Me (alone); that is the

Straight Path?

62 “And indeed, he (Satan) lead

astray a great multitude of

you. Did you not then,

understand?

63 “This is the Hell of which you

were (repeatedly) warned!

64 “Enter (burn you in) the

(Fire) this day, as you

(persistently) rejected

(Truth).”

65 On that Day, We shall seal up

their mouths. But their hands

will speak to Us, and their feet

will bear witness, to all that

they did.

66 And if it had been Our Will,

We could surely have wiped

out their eyes (blinded them),

then they would have run

about groping for the Path.

But then, how could they see?

42

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43

67 Wa law nashā’u lamasakh

nāhum ‛alā makānatihim

famastaṭā‛ū muḍiyyaw wa lā yarji‛ūn.

68 Wa man nu‛ammirhu

nunakkishu fil khalqi afalā ya‛qilūn.

69 Wa mā ‛allamnāhush shi‛ra

wa mā yambaghīlah, in huwa

illā dhikruw wa qur’ānum

mubīn.

70 Liyundhira man kāna ḥayyaw

wa yaḥiqqal qawlu ‛alal

kāfirīn.

71 Awalam yaraw annā khalaqnā lahum mimmā ‛amilat aydīnā an‛āman fahum lahā mālikūn.



wa sallim.

67 And if it had been Our Will,

We could have transformed

them (to lifeless objects) to

remain in their places; then

they would be unable to move

about, nor would they be able

to return (to goodness).

68 And he to whom We grant a

long life, We will cause him to

be reversed (changed) in

nature (his ways). Will they

then not understand?

69 And We have not instructed

the (Prophet) in poetry, nor is

it necessary for him. This is

but a Message, and a Qur’ān,

making things clear;

70 That he (Muḥammad) or it

(the Qur’ān) may warn

(admonish) any (who are)

alive; and that the charge may

be proved against those who

reject (the Truth).

71 Do they not see that it is We

Who have Created – among

the things which Our Hands

have fashioned – cattle, which

are under their control?





44

�V(�� T � �� &- �>.(� ��&��/"&D �+ &-� �E.�R� �e� �T �n�� &��/1A �� , �� .M��"� �$'�/=��:�� e��A!�� X�F �J .M��"� ��D� �Q� ��

�() ?�1��* �*� .E�O._��/= � H ,]

�V(�� () .E+ �� ()�� , �� * �� * .(�� W��&"�� , �� .��

�V(��&��/"&D/ �+ &/-� �E/.�R� �e�/ �T �n�� &��/1A /�� T � �� &- �>.(� �� , �� .M��"� �$'�/=��:�� e��A!�� X�F �J .M��"� ��/�D� �Q� ��/��

�() ?�1�� *� .E�O *._��/=� H ,]

�V(�� () .E+ �� )�� , �� * �( �� *.��.(�� W��&"�� , ��

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�() ?�1�� *� .E�O *._��/=� H ,]

45

Allāhumma malliknā min khayrid

dunyā wal’ākhirati wa dhallil

lanā ṣi‛ābahumā biḥaqqi

hādhihīs sūratish sharīfati wa

biḥaqqi Muḥammadiw wa ālihī ajma‛īn, innaka ‛alā kulli

shay’in qadīr.



wa sallim.






shay’in qadīr.



wa sallim.






shay’in qadīr.

O Allāh! Make us the possessors

of the good fortunes of this world

and that of the Hereafter; and

make us surmount the difficulties


with respect to this Noble Surah,

and with respect to Muḥammad

and his entire family; Verily, You




























46

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47

72 Wa dhal lalnāhā lahum

faminhā rakūbuhum wa minhā ya’kulūn.

73 Wa lahum fīhā manāfi‛u wa

mashāribu afalā yashkurūn.

74 Wattakha dhū min dūnillāhi

ālihatal la‛allahum yunṣarūn.

75 Lā yastaṭī‛ūna naṣrahum wa

hum lahum jundum

muḥḍarūn.

76 Falā yaḥzunka qawluhum,

innā na‛lamu mā yusirrūna

wa mā yu‛linūn.

77 Awalam yaral insānu annā khalaqnāhu minnuṭfatin

fa’idhā huwa khaṣīmum

mubīn.

78 Wa ḍarabalanā mathalaw wa

nasiya halqah, qāla may

yuḥyil ‛iẓāma wahiya ramīm.

72 And that We have subjected

them (the cattle) to their

(use)? Some (of the cattle)

carry them, and some of them

they eat;

73 And (besides) they have

(other) benefits from them;

and they get (milk) to drink.

Will they then not be grateful?

74 Yet, they take (for worship)

gods other than Allāh,

(hoping) that they might be

helped!

75 They do not have the power to

help them; but they will be

held accountable (at the time

of reckoning) as a group (to be

condemned).

76 Let not their speech, then,

sadden (stress) you (O

Muḥammad). Verily, We Know

what they hide as well as what

they disclose.

77 Does man not see that it is We

Who Created him from sperm?

Yet behold! he flagrantly

(persist) as an open enemy

(adversary)!

78 And he makes comparisons

(using similitudes/parables)

for Us, and forgets his own

(origin and) creation: He

says, “Who can give life to

(dry) bones and decomposed

ones?”

48

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&= �&= �� &= �� A= � � �* �J� 3&w�D�� * �� ._�� * &-�� I &-/@�0�� * �(T �Y��(�/H �() ?�1�� D� �Q� ?�8* � .E�O �* ,] . _��/= � H

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�V(�� () .E+ �� ()�� , �� * �� * �� .��.(�� W��&"�� ,

49



wa sallim.

Yā Allāh, Yā Allāh, Yā may


Aḥyi rūḥanā maḥabbatanā fī

qulūbi khalqika ajma‛īna innaka




wa sallim.








wa sallim.





O Allāh! O Allāh! O! The One

Who gives life to bones when

they have decayed. Give life to

our souls, and instill love in our

hearts for Your entire Creation.


everything.











everything.





50

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51






79 Qul yuḥyīhalladhī ansha’ahā

awwala marrah, wa huwa

bikulli khalqin ‛alīm.

80 Alladhī ja‛ala lakum minash

shajaril akhḍari nāran fa’idhā

antum minhu tūqidūn.

Awa laysalladhī khalaqas

samāwāti wal arḍa biqādirin

‛alā ayyakhluqa mithlahum,

balā qadīrun ‛alā ayyaf‛ala

lanā bil‛afwi wal mu‛āfāti wa

ayyadfa‛a ‛annā kullal fitani

wal āfāti wa ayyaqḍiya lanā

fiddunyā wal ākhirati jamī‛al

hājāt.

Yā Allāh, Yā Allāh, Yā

Allāh, Yā Allāh, Yā Allāh,

innaka ‛alā kulli shay’in qadīr.







everything.

79 Say: "He will give them life

Who created them for the first

time! For He is Well-Versed

in every kind of creation!

80 “The Same One Who

produces for you fire out of

the green tree, when behold!

You kindle with it (your own

fires)!

“Is He, Who Created the Heavens

and the earth, not able to Create

the like thereof?” Yes, indeed!

For He has the Power to forgive

and save us; and to remove from

us the calamities and evils; and to

fulfill all our needs in this world

and in the Hereafter.

O Allāh! O Allāh! O Allāh!

O Allāh! O Allāh!


everything.

52

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B � H *�(/" ��'D��&�" &-� ED�'�/= �� *�() _��/= �� ~&I �n�� @�'�� E�O &�-) aI � �= �� ~&I&D��

�~&Q&�� a�� Q �e� �T �n�� &��/1 A �� *�I &-� * �q�8�/=. x

= ��&= ��&= ��&= ��&= �O ^() ?�1�� & � .E �* . _��/= � H _]

= ��&= ��&= ��&= ��&= � .E�O ^() ?�1�� & �* . _��/= � H _]

�1�� &= ��&= ��&= ��&= ��&= � .E�O ^() ? �*._��/= � H ,] x

�F�� <�� o �� ~�� !�� M(T �� v�� 8�" ,�� ;�()* M�(�5�= �� (�/N ��B �(/"*z �V( 5�� J� ��(D�� M nnnn

;�X�� G��1�� >�/I � �O �� 8�/= �� &�k�� 7�� `R�� oooo

��0�!I �F�� o �X� ��" �~��>(� .E�O � �* ,] �� DQ��/% pppp

53

Awa laysalladhī khalaqas

samāwāti wal arḍa biqādirin ‛alā

ayyakhluqa mithlahum, balā

qadīrun ‛alā ayyaf‛ala lanā

bil‛afwi wal mu‛āfāti wa

ayyadfa‛a ‛annā kullal fitani wal

āfāti wa ayyaqḍiya lanā fiddunyā

wal ākhirati jamī‛al hājāt. X

Yā Allāh Yā Allāh Yā Allāh Yā Allāh Yā Allāh, innaka ‛alā kulli

shay’in qadīr.


shay’in qadīr.


shay’in qadīr. X

81 Awa laysal ladhī khalaqas

samāwāti wal arḍa biqādirin

‛alā ayyakhluqa mithlahum,

balā, wa huwal khallāqul

‛alīm.

82 Innamā amruhū idhā arāda

shay’an ayyaqūla lahū kun

fayakūn.

83 Fa subḥānalladhī biyadihī malakūtu kulli shay’iw wa

ilayhi turja‛ūn.

“Is He, Who Created the Heavens

and the earth, not able to Create

the like thereof?” Yes, indeed!

For He has the Power to forgive

and save us; and to remove from

us the calamities and evils; and to

fulfill all our needs in this world

and in the Hereafter. X


O Allāh! O Allāh!


everything.


O Allāh! O Allāh!


everything.


O Allāh! O Allāh!


everything. X

81 “Is He, Who Created the

Heavens and the earth, not

able to Create the like

thereof?” Yes, indeed! For He

is the Creator – Supreme – of

Skill and Knowledge (Infinite)!

82 Verily, when He Intends a

thing, His Command is “Be”,

and it is!

83 So Glory be to Him in Whose

Hands is the Dominion of all

things. And to Him shall you

all be returned.

54

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�� !�" �F�� !�" � �� o � �� J �� A* �� 3 ��A/�8.

�" �F�� ! �o � �� 46�� R ��J �� 3�� O.

�F�� !�" �o � a� A��q= � � �� * �I _]* � �u �� v�� I* ��(D�� a�� !�� J� �]G��!��.

�V(�� () .E+ �� ()�� , �� * �� *.��.(�� W��&"�� , ��

.�'�� &= {&��L &= � &�-) �d.�/I �d {&��L &= ��N��c@ �!�� &= � �� &= � &- �/N �L� &- �/N�L� &- �/N �L� ��N��c@ �!��

&= &- �� &- �� .

55



wa sallim.

Bismillahir raḥmānir raḥīm,

bismillahil ladhī lā ilāha illā

huwal ḥayyul qayyūm.

Bismillahil ladhī lā ilāha illā

huwa dhul jalāli wal ikrām.

Bismillāhilladhī lā yaḍurru

ma‛asmihī shay’un fil’arḍi wa lā

fissamā’i wa huwas samī‛ul

‛alīm.



wa sallim.

Yā mufarriju farrij ‛annā, yā

ghiyāthal mustaghīthīna, yā

ghiyāthal mustaghīthīna, aghithnā

aghithnā aghithnā, yā raḥmānu yā

raḥmānu irḥamnā yā raḥmānu

irḥamnā.





In the Name of Allāh, the Most

Compassionate, the Most

Merciful. In the Name of Allāh,

Who has no partner; the

Everlasting, the Self-Subsisting.

In the Name of Allāh, Who has

no partner; He Who Possesses

Sublimity and Honor.

In the Name of Allāh, in Whose

Name no harm can be done on

earth or in Heaven. He is the All-

Hearing, the All-Knowing.





O Liberator! Release us (from

suffering); O Helper! Of those

who appeal for help; O Helper!

Of those who appeal for help;

help us, help us, help us, O

Merciful! O Merciful! Bestow

Your Mercy upon us; O

Merciful! Bestow Your Mercy

upon us.

56

�V(�� \l��H � �� &J��/H � �.� �]&' �� ;<�= \�(DQ ?�1�� ,$� �� }�� ,$ O�/" }�� ,]��7 }�� ,]&' �� }�� ()

�� 1 } �() & �/@�� ,$��D* �&!�� (+ , �� ?.��01* .��(�� () ��

�$��D�-�� =�� /� T &��0 ��&U�� A��D/%� � D�I�� $ �aI � % ,] �� E�O &�-) ,�C�� ,$��("� � �q�8/%� �* &-�%& Q&� � &-�w' ��

� �=� �� 8'�� /@ �� q'�� ).

,��/= � � .E�O � ) �<.'/-�� &��0�� ) �d.�'�� &��0�� ,��C �� .E�O � ��&>�� /" ��-�l�CT EDQ � � &��0��

� ��A/-�� qH �R�� &��0��* � �� 8/= & ��1��I �� O �� >�/I.

�F�� &��0�!I �o �" � .E�O �~��>(� �X� � �* ��DQ��/% �� ,] .

57

Allāhumma innaka ja‛alta Yāsīn

shifā’al liman qara’ahā wa liman

quri’at ‛alayhi alfa shifā’in wa

alfa dawā’in wa alfa barakatin wa

alfa raḥmatin wa alfa ni‛matin wa

sammaytahā ‛alā lisāni nabiyyika

Muḥammadin ṣallallāhu ‛alayhi

wa sallam.

Al mun‛imatu wa ta‛ummu

liṣāḥibihā khayrad dārayni;

waddāfi‛atu tadfa‛u ‛annā kulla

sū’in wa baliyyatin wa ḥuznin,

wa taqḍī hājātinā; iḥfaẓnā ‛anil

faḍīḥataynil faqri waddayn.

Subḥānal munaffisu ‛an kulli

madyūnin, subḥānal mufarriju

‛an kulli maḥzūnin, subḥāna man

ja‛ala khazā’inahū baynal kāfi wannūni, subḥāna idhā qaḍā amran fa’innamā yaqūlu lahū kun

fayakūn.

Fasubḥānalladhī biyadihī malakūtu kulli shay’iw wa ilayhi

turja‛ūn.

O Allāh! Verily, You made

(Sūrah) Yāsīn a cure for the one

who reads it and for the one upon

whom it is read. Which is a

thousand cures, a thousand

remedies, a thousand blessings, a

thousand mercies and a thousand

favours; and You made it flow

from the tongue of Your Prophet

Muḥammad .

The Benefactor, Who Favours the

reader, bring for him the best of

this world and the Hereafter; the

Protector, Who Protects us

against every evil, misfortune and

grief, and Who fulfill our needs;

Protect us from two humiliations

i.e. poverty and debt.

All Praise (be to Allāh) the

Reliever, Who Relieves us from

all debt; All Praise (be to Allāh)

the Liberator, Who liberates us

from all sadness; All Praise (be to

Allāh) Who Secured His

Treasures between kāf and nūn

(Kun, By just saying: "Be" and it

is!); All Praise (be to Allāh);

when He Intends a thing, His

Command is: "Be" and it is!

All Praise (be to Allāh) in Whose

Hand is the Kingdom of

everything, and to Him will you

(all) return.

58

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59

Subḥāna rabbika rabbil ‛izzati

‛ammā yaṣifūn. Wa salāmun ‛alal

mursalīn. Walḥamdu lillāhi

rabbil ‛ālamīn. [Sūrah Al-Ṣāffāt

(37), Āyāt 180-182]

Yā mufarriju farrij ‛annā, Yā

mufarriju farrij ‛annā humūmanā

farajan ‛ājilan biraḥmatika yā

arḥamar rāḥimīn.

Wa ṣallallāhu ‛alā sayyidinā

Muḥammadiw wa ālihī wa

ṣaḥbihī wa sallam.

Yā dhal jalāli wal ikrām, yā

arḥamar rāḥimīn, alḥamdu lillāhi

rabbil ‛ālamīn. X

Glory be to your Lord; the Lord

of Honour and Power Who is far

superior than what they attribute

to Him; And Peace be on the

Messengers; And Praise be to

Allāh, the Lord and Cherisher of

the Worlds. [Sūrah Al-Ṣāffāt

(37), Verses 180-182]

O Liberator! Release us (from

suffering), O Liberator! Release

us from our worries immediately;

through Your Mercy, O! The

Most Merciful.

And may Allāh Shower His

Blessings upon our beloved

Muḥammad, and upon his family

and his Companions, and bestow

Peace upon them.

O the Sublime! The Most Kind!

O the Most Merciful! All Praise

be to Allāh, the Lord of all the

Worlds. X

60

بع ابع ابع ابع اهذه الس� هذه الس� هذه الس� هذه الس� و و و و ل ل لمنجيات ل

منجيات يات المنجيات يات المنجيات يات ال يات ال

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61

Wa hādhihīs sab‛ul āyātul munjiyāt

And these are the Seven Verses of Salvation

Bismillāhir raḥmānir raḥīm.

Qul layyuṣībanā illā mā

kataballāhu lanā, huwa mawlānā

wa ‛alallāhi falyatawakkalil

mu'minūn.

[Sūrah Tawbah (9): Verse 51]


Wa iyyamsaskallāhu biḍurrin falā

kāshifa lahū illā huwa, wa

iyyuridka bikhayrin falā rādda

lifaḍlihī yuṣību bihī mayyashā'u

min ‛ibādihī wa huwal ghafūrur

raḥīm.

[Sūrah Yūnus (10): Verse 107]


Wa mā min dābbatin fil’arḍi illā

‛alallāhi rizquhā wa ya‛lamu

mustaqarrahā wa

mustawda‛ahā,kullun fī kitābim

mubīn.

[Sūrah Hūd (11): Verse 6]


Compassionate, the Most Merciful.

Say: “Nothing will happen to us,

except that which Allāh has

Decreed for us. He is our

Protector; and in Allāh alone do

we put our trust.” [Sūrah Tawbah

(9): Verse 51]



If He inflicts harm on you, then no

one can remove it but He; and if

He Intends good for you, then no

one can withhold His Bounty. He

Grants His Bounties to any of His

bondsmen whom He Wills; He is

the Most Forgiving, the Most

Merciful. [Sūrah Yūnus (10):

Verse 107]



There is no living creature on

earth, but its sustenance is

provided by Allāh. He Knows the

time and place of its temporary

dwelling, and its final resting

place. All this is recorded in a

clear Book. [Sūrah Hūd (11):

Verse 6]

62

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63


Innī tawakkaltu ‛alallāhi rabbī wa

rabbikum, mā min dābbatin illā

huwa ākhidhum bināṣiyatihā,

inna rabbī ‛alā ṣirāṭim mustaqīm.

[Sūrah Hūd (11): Verse 56]


Wa ka’ayyim min dābbatil lā

taḥmilu rizqahā, allāhu

yarzuquhā wa iyyākum, wa huwas

samī‛ul ‛alīm.

[Sūrah Al-‛Ankabūt (29): Verse

60]


Mā yaftaḥillāhu linnāsi mir-

raḥmatin falā mumsika lahā, wa

mā yumsik falā mursila lahū mim

ba‛dihī, wa huwal ‛azīzul ḥakīm.

[Sūrah Fāṭir (35): Verse 2]



I put my trust in Allah, my Lord

and your Lord! For there is not a

living creature which He does not

hold by its forelock. Verily, it is

my Lord that is on a Straight

Path. [Sūrah Hūd (11): Verse 56]



How many creatures are there

that cannot fend for themselves?It

is Allah Who Feeds them and you;

for He is the All-Hearing, the All-

Knowing. [Sūrah Al-‛Ankabūt

(29): Verse 60]



No one can withhold the

Blessings that Allah Bestows on

people; nor can anyone apart

from Him, bestow whatever He

Withholds. He is the Exalted in

Might, Full of Wisdom. [Sūrah

Fāṭir (35): Verse 2]

64

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65


Wa la’in sa’altahum man

khalaqas samāwāti wal’arḍa

layaqūlunnallāh, qul afara’aytum

mā tad‛ūna min dūnillāhi in

arādaniyallāhu biḍurrin hal

hunna kāshifātu ḍurrihī aw

arādanī biraḥmatin hal hunna

mumsikātu raḥmatihī, qul

ḥasbiyallāhu, ‛alayhi

yatawakkalul mutawakkilūn.

[Sūrah Al-Zumar (39): Verse 38]



If indeed you ask them: “Who

created the Heavens and the

earth”? They will surely reply:

“Allah” Say: “Consider those

that you invoke besides Allah. If

Allah wishes to harm me, could

you undo that harm? Or if wishes

to show me mercy, could you

withhold that mercy?” Say:

“Allah is sufficient for me, and in

Him do I put my trust.” [Sūrah

Al-Zumar (39): Verse 38]

66

GENERAL INFORMATION

• Abū ‛Īsā Muḥammad Al-Tirmidhī was born in the year 209

A.H/788 C.E. and died in the year 279 A.H/858 C.E. Like Imām Al-

Bukhārī, Imām Al-Tirmidhī was one of the six main compilers of the

Ḥadīth. Although he was blind, Imām Al-Tirmidhī travelled

extensively. He is said to have resided in the area of Balkh.

• Al-Barzanjī: Born in the month of Sha‛bān 1128 A.H (1716 C.E.)

Died 1177 A.H. (1764 C.E.) His full sanad name is Ja‛far bin ‛Abd

al-Karīm bin al-Sayyid Muḥammad bin ‛Abd al-Rasūl al-Barzanjī. He was born in the Holy city of Medina, and raised in a prominent

household acclaimed for its knowledge and piety. His father was a

lecturer at the al-Ṣiddīq mosque. His great- grandfather was born in

Shahrazūr in Iraq, and gained his knowledge at the feet of renowned

Shuyūḥ in Hamadān, Baghdad, Damascus, Istanbul and Cairo, before

settling in Medina. Shaykh al-Barzanjī studied under his father and

his father’s maternal uncle. He memorized the Qur’ān, studied

Qur’ānic exegesis and all the major Islamic Sciences. After a brilliant

career he was appointed to the post of Mufti of the Shāfi‛ites of

Medina, serving in this capacity until his death. He is the author of

many books, some of which were unfortunately lost!

• Bā ‛Alawis: A sūfi order that started in Haḍramawt, Republic of

Yemen, and spread to the Ḥijās and other parts of the world e.g.

Indonesia, Malaysia, South Africa etc.

• Ibn Mājah was born in the year 209 A.H/788 C.E and died in the

year 273 A.H/852 C.E. His full name was Abū ‛Abdullāh

Muḥammad ibn Yazīd al-Rabā‛ī al-Qazwīni ibn Mājah. He was one

of the six principal compilers of Islamic traditions in Sunnī Islām.

67

He travelled widely in search of Islamic Knowledge and Knowledge

of Ḥadīth.

• Imām Al-Ghazālī: The Imām was born in the year 1058 C.E. in

Tus, near the modern Meshed, in Khurasān. The Imām, a scholar of

distinction, died in the year 1111 C.E. He was a Sūfi mystic, also

known as “The Proof of Islām”, and lived in Baghdād, ‛Irāq. He was

instrumental in bringing together the two extremes of Sunni

orthrodoxy/ritualism and mystical awareness/devotion. His Magnum

Opus, the Iḥyā ‛Ulūm-Ad- Dīn (The Revival of the Religious

Sciences), is an ocean of knowledge, reason and arguments. It

liberally draws from the Qur’an, the Sunnah of the Prophet , the

Companions of the Prophet , and from the pious and illumed saints

of the early ages. The Imām, in the main, belonged to the Shāfi‛

Sunnī sect.

• Imām Muḥammad ibn Ismā‛īl ibn Ibrāhīm ibn Al-Mughīrah

Al-Bukhārī (Abū ‛Abdullāh) was born on the 13th

of Shawwāl in

the year 194 A.H/ 773 C.E, in Bukhāra, in the Province of Khurusān.

The Imām died on the 1st of Shawwāl in the year 256 A.H/835 C.E,

and was buried in Khurtank, a village near Samarkand. It is said, that

before compiling his Ṣaḥīḥ, Imām Al-Bukhārī had a dream in which

he saw the Prophet . In the dream, Imām Al-Bukhārī was using a

fan to drive away the flies from the Prophet . The dream was

interpreted to mean that he would be driving away the falsehood that

had been levelled against the Noble Prophet . Imām Al-Bukhārī

said: “I compiled my book ‘The Ṣaḥīḥ’ over sixteen years, and

extracted six hundred thousand (600,000) Aḥādīth, and proclaim it as

evidence between myself and Allāh, the Most High”. The Imām

began collecting Aḥādīth at the tender age of ten.

68

• Muslim ibn al-Ḥajjāj, Abū al-Ḥusayn was born in the year 202

A.H/781 C.E and died in the year 261 A.H/840 C.E. A very famous

compiler of Ḥadīth, whose collection is known as the Ṣaḥīḥ Muslim,

which ranks among the six major collections.

• Shaykh Yusuf Al-Macassar Al-Jāwī: an activist against Dutch

rule, Shaykh Yusuf was exiled to South Africa from his place of birth

Macassar, in Java, Indonesia. It is believed that Shaykh Yusuf (Born

1035 A.H. or 1614 C.E.) studied in Zabīd, Republic of Yemen, under

the celebrated Shaykh Abdul Baqi al-Misjaji.

69

GLOSSARY

• ‛Abd: bondsman; servant; worshipper; human being; man; from

the root word ‛abada - to serve; to worship.

• ‛Ibādah: worship; adoration i.e. obeying Allāh in humility and

service, and holding securely onto the Religion of Islām.

• ‛Ilm: knowledge; learning; certainty; from the root word ‛alima -

to know.

• A’immah: (pl. of Imām)

• Ad‛iya: (pl. of du‛ā); supplications.

• Admonish: to firmly tell someone off.

• Aḥādīth: (pl. of ḥadīth); narratives and reports of the deeds and

sayings of the Prophet ; of what the Prophet did, said or

approved.

• Aḥzāb: pl. of ḥizb

• Akhaṣṣ Al-Khawās: superlatively elect

• Ākhirah: the Hereafter; the latter or last life; the abode of

everlasting duration.

• Allāh: God; the Greatest Name of God; literally it means “the

God”; the Name Allah covers all Divine Names.

• All-Devout: pertaining to Allāh , it means the One Who does

not break His Promises.

• Al-Mujīb: pertaining to Allāh , it means: The Responder.

• Arḍ: the earth; land; soil; a country; the world as we experience

it; ( as distinct from dunyā).

• Ārifīn: Gnostics • Asmā al-Ḥusnā: the Ninety Nine Beautiful Names of Allāh

• Awrād: pl. of wird

• Āyāt: (pl. of āyah); signs; indications; Verses of the Qur’an.

• Barakah: spiritual influence; blessings

70

• Beneficent: doing or resulting in something good.

• Bestow: to honour.

• Bondsman: slave (lit. and fig.); servant; servitude and obedience

to Allāh.

• Compeller: pertaining to Allāh it means: The Forcefull.

• Dhikr: (pl. adhkār); an invocation; remembrance of Allāh ,

motivated by the invocation of His Divine Names and other

formulae of the Qur’ān and Ḥadīth; from the root word dhakara -

to remember, think or relate.

• Dhikrullāh: Remembrance of Allāh ; an invocation; a generic

term that includes categories such as wird (pl. awrād) and ḥizb (pl.

aḥzāb).

• Dīn: religion.

• Du‛āh: (pl. ad‛iyah) supplicating to Allāh ; the act of seeking;

desiring; asking; demanding; from the root word da‛ā - to call or

summon; appeal; invite; invoke.

• Du‛āt: (pl. of dā‛in); one who invites, inviter; host; motive,

reason, cause.

• Empirical: based on observation or experience, rather than theory

or logic.

• Essence of Happiness: Paradise; the Garden.

• Evident: pertaining to Allāh it means that He is everywhere,

and His Words are clear and unmistakable.

• Evolver: pertaining to Allāh it means: He who Set Forth in

Sequence.

• Fawātiḥ: plural of Fātiḥah.

• Ghusl: the word ghusl means to let pure, clean water flow over

the body, with a specific niy’yah (intention); a religious-spiritual

• Ḥamd: Praise; Laudation; from the root word Ḥamada- to praise;

experience.

• Ḥaqīqah: inner reality; truth; science of the inward; from the root

word ḥaqqa - to be true, right, just, authentic and valid.

71

• Ḥijāz: the region along the Western seaboard of Arabia, in which

Mecca, Medina, Jeddah and Tā’if are situated.

• His Countenance: Allah ’s Face.

• Ḥizb: it refers to a litany that is designed for purposes of

protection and safeguarding.

• Hā (&J): she/her; e.g. for the female deceased.

• Hu ( ��): he/him; e.g. for the male deceased.

• Hum ( �J �� ): them/they; e.g. for more than one deceased person,

male or female.

• Iḥsān: performance of good deeds; excellence; beneficence; from

the root word aḥsana (IV) – to act well, pleasingly, expertly; to do

good deeds.

• Ijāzah: (pl. ijāzāt); a permission given by a teacher to a student,

certifying that he/she is capable of teaching or transmitting a

particular work of his/her master.

• Imām: (pl. a’immah). It literally means “the one who is placed at

the front”. It also applies to any person, specifically trained or

not, who directs the prayer, or who officiates during the Friday

sermons. More particularly, this term is used to qualify a scholar

who has historically left a mark on the development of the Islamic

Sciences and Knowledge, especially in the field of law and

jurisprudence.

• Īmān: faith; trust; belief; acceptance; from the word amuna (I) -

to behave.

• Iniquity: sins; heinousness; immorality; evils; it can also mean a

great injustice or unfairness if used in other contexts.

• Invocation: an appeal to God; Praising and Magnifying Him;

Remembering God.

• Islām: submission (to the Will of Allāh ); from the root word

aslama (IV) to submit; to commit (one self).

72

• Jannah: Garden; Paradise; from the root word janna (I) - to

cover; hide; conceal; veil.

• Ka‛bah: the word Ka‛bah means cube; the cube-shaped shrine in

the Great Mosque in Mecca is the place towards which every

Muslim person turn when saying their prayers. In Muslim

tradition, the Ka‛bah was the first shrine on earth built for God, by

the first human-being, Adam .

• Khawās: elect

• Litany: the invocation of a series of prayers.

• Manifest: to show something clearly especially a feeling, an

attitude or a quality; display; show; exhibit; reveal; clear and

obvious.

• Maqām: station; level.

• Mawlā: pertaining to Allāh it means: Supporter; Patron;

Protector.

• Mawlūd: birthday; Mawlid -un-Nabī is the birthday of the

Prophet . It is not certain, but many commentators believe the

birth to have taken place on 20 August 570 C.E. In the Muslim

calendar, it is celebrated on the 12th

Rabī‛ Al-Awwal. Some

Muslims, especially the Ṣūfis, celebrate it with Qur’anic readings,

special prayers and incantations.

• Nabī: (pl. ambiyā’); Prophet; he who aquaints or informs the

human kind; from the word naba’a (I) - to be exalted or elevated;

to announce; nabba’a (II) - to inform; make known.

• Nafs: self; soul; psyche; mind; human being; man’s innate nature;

his genetic predisposition and conditioned behaviour; from the

root word nafasa (I) - to be precious; valuable; naffasa (II) - to

comfort; relief; air; uncover.

• Nār: fire; Hellfire; gunfire; from the root word nawwara (II) - to

flower; blossom; fill with light; anwara (IV) - to illuminate;

elucidate; come to light.

73

• Night of Laylatul Qadr: the Night of Destiny.

• Nūr: light; ray of brightness; illumination; glow.

• Oft: often; never-ending.

• Oft-Relenting: pertaining to Allāh it means, that Allāh “often

overlook” our shortcomings.

• Omnipotent: pertaining to Allāh it means: Great and

Unlimited Power.

• Omniscient: pertaining to Allāh it means: Knowing

Everything.

• Penance: formal forgiveness.

• Perdition: a state of eternal damnation, into which people who

have sinned, and not repented, pass when they die.

• Pivotal: key; critical; paramount; vital; essential.

• Qaḍā: Divine decree; destiny; conclusion; fulfilment; Final

Judgement; from the root word qaḍā - to settle; to conclude. In

essence, Qaḍā means the Infinite Knowledge of Allāh.

• Qadr: Divine or Creational Decree; measure; value; power;

extent; scope; scale; from the root word qadara (I) - to decree;

ordain; decide; possess power and ability; to be master of

something. In essence, Qadr means the bringing into existence

everything in accordance with the Infinite Knowledge of Allāh.

• Qalb: heart; middle; centre; core; from the root word qalaba - to

turn; turn around.

• Qaṣīdah: (pl. qaṣā’id); an ancient Arabic poem having, as a rule,

a rigid tripartite structure.

• Qirā'āt: Qur’ānic recital

• Qubūr: (pl. of qabr); graves

• Rabb: Lord; Master; from the word rabba (I) - to be lord and

master.

• Raḥīm: Merciful.

• Raḥmān: Compassionate.

74

• Rasūl: (pl. rusul) - Messenger; Apostles; those Prophets who

came with revelatory messages i.e. Moses, Jesus and Muḥammad;

from the root word rasala (I) - to send a messenger.

• Rātib: from the root word rataba, meaning certain supererogatory

exercises of devotion; the famous Rātib al-Ḥaddād.

• Redemption: to save someone from sin or evil.

• Relent: to give pardon; to become less severe or intense.

• Reverence: deep respect.

• Riḍwān: in this publication it refers to Allah ’s Good Pleasure.

• Riwāyah: (pl. riwāyāt) - narration.

• Salaf Ṣāliḥ: learned and pious predecessors.

• Ṣalāh: prayer; blessing; supplication; from the root word ṣalla (II)

- to pray; bend down in worship.

• Savant: a wise or knowledgeable person.

• Self-Subsisting: pertaining to Allāh it means that He is

Independent, and that He Maintains Himself, and Provides for

Himself.

• Sharī‛ah: Revealed Law or a code of conduct; watering hole.

• Sovereignty: pertaining to Allāh it means: Supreme Power and

Authority.

• Sublime: pertaining to Allāh it means: Extreme Beauty or Pure

Excellence.

• Suffices: pertaining to Allāh it means that He is Sufficient.

• Ṣūfism: The Arabic word is taṣawwuf probably derived from ṣafā - purity or ṣūf - wool. Also known as Islamic Mysticism which in

many respects is a misnomer. Ṣūfis stress the need, among others,

of personal purification and piety, through constant awareness and

love of Allāh , and honest and humble self-knowledge.

• Supererogatory: beyond the limits of human knowledge; too

exalted to contact or make connection with; beyond the norm;

supertranscendant.

75

• Suwar: (pl. of sūrah) – chapters.

• Tahlil: (pl. tahālīl) – utterance of the formula Lā ilāha illallāh.

• Ṭarīqah: an Order; a clan; a tribe.

• Taṣawwuf: see Sufism

• Tasbīḥ: to Praise and Glorify Allāh .

• Tenet: a cultural principle or believe.

• The Appraiser: one of the Beautiful Names of Allāh – Al-

Muḥṣī. Allah has Knowledge of everything that is happening in

His creation - seen or unseen; evident or non-evident. Both

present and future happenings are written in the Lawḥil Maḥfūẓ (The Tablet).

• The Compeller: with reference to Allāh it means the Forceful One.

• The Intended: pertaining to Allāh it means: “The Meant To Be”.

• The Subduer: one of the Beautiful Names of Allāh – Al-Qahhār

will overcome all forms of power and all plans of His created beings;

lexically it means to subjugate; to overpower and conquer.

• Ṭuruq: (sing. ṭarīqah); ways or paths; the Ṣūfis use this

expression to mean the ‘Science of the Self’- the inner aspect of

Sharī‛ah. It is a way of applying the teachings of Islam to the

realm of the inner (esoteric) experience. The combination of

Ṭarīqah and Sharī‛ah leads to Ḥaqīqah (Truth) i.e. the Knowledge

of God.

• Wakīl: trustee • Wird: a litany one chooses to recite for invocatory purposes.

• Yoke: something that limits freedom and is difficult to bear; a

frame fitting over a person’s neck and shoulders used for carrying

buckets or baskets.

• Zāwiyah: (pl. zawāyā); an ‛Alawī Ṣūfi Order phenomenon, which

denotes an educational institution, normally built next to a

mosque.

76

FORMULAIC EXPRESSIONS

Mighty and Majestic is He Exalted and Sublime is He

May Allāh’s Blessings and Peace be upon him May Peace be upon him

May Allāh be Pleased with him

May Allāh be Pleased with them (2)

May Allāh be Pleased with them (more than 2)

May Allāh have Mercy on him

77

NOTES ON TRANSLITERATION

a � ḍ v

b Y ṭ B t ~ ẓ �

th { ‛ � j d gh �

ḥ 2 f �

kh � q z d 7 k W

dh R l � r � m 3

z i n

s � w �

sh � h �

ṣ � y �

Long Vowels

ā ` ī �� ū ��

Documents

THIS KIT ĀB IS DEDICATED TO - Professor Mohamedprofessorghoesainmohamed.com/wp-content/uploads/2015/05/Yasin...Tibb al-Nabawi, Cape Town, South Africa. 5 PREFACE Dhikr, or invocation,