Spirituality for Dawah: How to gain people's love and acceptance?

For a daiee (preacher) to succeed, it's very critical to gain people's love and acceptance. Without it, the dawah will not be very successful.

Let us see some of the ways mentioned in the Quran and Hadith to gain people's love and acceptance:

1. Strengthening one's Imaan and performing abundant good deeds:

Verily, those who believe and work deeds of righteousness, the Most Beneficent (Allah) will bestow love for them (in the hearts of the believers). (19:96)

2. Striving to earn Allah's love and nearness:

Narrated Abu Huraira (RA):

Allah's Apostle (SAWS) said, "If Allah loves a person, He calls Gabriel, saying, 'Allah loves so and so, O Gabriel love him' So Gabriel would love him and then would make an announcement in the Heavens: 'Allah has loved so and-so therefore you should love him also.' So all the dwellers of the Heavens would love him, and then he is granted the pleasure of the people on the earth." (Sahih Bukhari) 

Hadhrat Ka'ab Ahbaar R.A. says: "A person's good reputation is not established in the people's hearts unless it is first established amongst the dwellers of the heavens".

-Kitab al Zuhd of Imam Abdullah bin Mubarak P.153.

3. Cultivate Zuhd and indifference to people's possessions:

On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi, radiyallahu 'anhu, who said:
A man came to the Prophet, sallallahu 'alayhi wasallam, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He, sallallahu 'alayhi wasallam, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you."
[Ibn Majah and others, with a Hasan chain]

Because, a Daiee is one who gives to people and not takes from them.

Impressed by other's wealth?

When ever one sees or hears about the wealth and riches of the worldly people and he feels a desire and love of wealth developing in his heart, it is advisable to remember the story of Qarun [Korah] in the Quran:

He came out before his people in all of his adornments. Those who desire the life of this world said, "If only we were to have what Qarun was given! He has a great fortune indeed!" And those who had been given knowledge said, "Woe unto you people! Allah's good reward is better for those who believe and do righteous deeds. And only the patient shall receive it."

(Quran, 28:79-80)

Knowledge of the Tongue and the Heart- Imam Ibn Rajab

Knowledge of the Tongue and the Heart

Sacred knowledge, says Hasan al-Basri, is of two types: "Know­ledge of the tongue, which is the proof of Allah against the son of Adam, and knowledge of the heart, which is beneficial know­ledge."

 Hasan attributes this narration to the Prophet, as Ibn Masud relates in Sahih Muslim, "People will recite the Quran, and it may fail even to go past their clavicles. Whereas, if it reaches their hearts and becomes rooted therein, it will be of tremendous benefit".

 In this manner does beneficial knowledge touch the heart and impress upon it experiential knowledge of Allah, awareness of His sublimity, and humility towards Him. It bestows upon the heart exaltation, glorification, and love for Allah. When these characteristics settle into the heart, it is humbled; and the limbs, similarly affected, then follow in humility.

As related in Sahih Muslim, the Prophet used to say, "I seek refuge in Allah from knowledge which is of no benefit and from a heart which is not humble." 

This indicates that knowledge which fosters no humility is of no benefit. 

It is related that the Prophet used to ask Allah for beneficial knowledge.

In another hadith, he said, "Ask Allah for beneficial knowledge, and seek refuge in Him against knowledge which is of no benefit." 

As for knowledge on the tongue, it is a proof of Allah against people. The Prophet, said, "The Quran is the proof of Allah for you or against you."

When inner knowledge departs, outer knowledge remains on people's tongues as a proof against them. This knowledge then leaves the possession of the scholars. Nothing then remains of religion except its name, and nothing of the Quran except its script. As for the Quran, it will remain in the books containing it, then at the end of time it will be raised from the books, and nothing will remain in the books or in the hearts.

Inner and Outer Knowledge

Scholars who categorize knowledge divide it into inner and outer knowledge. Inner knowledge is that which touches the hearts and instils in them fear, humility, awareness of Allah's sublimity, exaltation, love, intimacy, and yearning. Outer knowledge is that which remains on the tongue as a means for establishing the proof of Allah against people.

Wahb ibn Munabbih (theTaba'ii) wrote to Makhul, "Surely, you are a man who has attained the outer knowledge of Islam and thereby gained honour. So seek the inner knowledge of Islam and gain the love of Allah and nearness to Him."

 Another version relates that he wrote, "Because of your outer knowledge, you have gained sta­tus and honour with the people. So seek inner knowledge to seek status with Allah and nearness to Him. You should know that each of these are separate stations." 

Wahb indicates that outer knowledge is the knowledge of religious verdicts and legal rulings, the lawful and the unlawful, stories and admonitions, that which the tongue manifests. This knowledge gives its possessor love and veneration. 

In his letter, Wahb warns against stopping at what peo­ple give out and thus becoming spiritually stagnant and trapped into seeking people's love and glorification. One who stops at this has been cut off from Allah and deluded by people from pursuing Allah's pleasure. 

By inner knowledge, he means that knowledge which touches the hearts and instills fear, exaltation, and glorification. Wahb urged him to use that knowledge to seek the love of Allah and His nearness.

Categories of Scholars

Many of the righteous forebears [salaf], such as Sufyan al-Thawri and others, categorized scholars into various groups. The best of these groupings is epitomized by the scholar who knows both Allah and His commandments. 

By this expression, Sufyan refers to those who combine inner and outer knowledge. These are the most distinguished scholars. They are praised by Allah: Indeed, among His servants, it is but the learned who fear Allah (Quran, 35:28). He also says: Indeed, those who were given knowledge beforehand, when Our signs are recited to them, they fall down prostrate on their faces, saying, "Glorified is our Lord. Indeed, the promise of our Lord will be fulfilled. " They fall down prostrate on their faces, weeping, and it increases them in humility. (Quran, 17:107-9)

Many of the righteous forebears used to say, "Religious knowl­edge is not an abundance of memorized texts. Rather, knowledge is humility."' 

One of them said, "Fear of Allah is sufficient knowl­edge, and being deceived concerning Allah is sufficient ignorance." 

They further said, "One who knows Allah experien­tially does not necessarily know the commandments of Allah." Such are the possessors of inner knowledge who lack adequate comprehension of juridical matters. 

The righteous forbears similarly said, "One who knows the commandments of Allah does not necessarily know Allah experientially." Such are the possessors of outer knowledge who have no inkling of inner knowledge; they neither fear Allah nor possess humility. They were deemed blame worthy by the righteous forebears. One of them said [concerning such a scholar], "This [type] is corrupt."'

They stop at outer knowledge, while beneficial knowledge fails to reach their hearts. They will never savour its fragrance. They have been overwhelmed by their negligence, their hardness of heart, and their aversion of the Hereafter. They vie for the world, seeking exaltation in it, and are vainglorious.

Taken from the book: 'The Heirs of the Prophets' by Imam Ibn Rajab Al-Hanbali (RA) 

May Allah give us beneficial inner and outer knowledge. Ameen.

Definition & Different Names of 'Sabr' (patience) in Different Situations: Ibn Qayyim

Patience, or patient perseverance, is obligatory, according to the consensus of the scholars, and it is half of faith (imân), the other half of which is gratitude (shukr).

Patience is mentioned in the Qur’ân around ninety times. The relation of patience to imân is like the relation of the head to the body, and the one who has no patience has no imân. 

Abû Sa’îd al-Khudrî (RA) reported that the Prophet (SAWS) said: “No-one can be given a better and more abundant gift than patience.” (Bukhârî and Muslim)

‘Alî ibn Abî Tâlib (RA) said: “The relation of patience to îmân is like the relation of the head to the body. If the head is chopped off, the body becomes useless.” Then he raised his voice and said: “Certainly, the one who has no patience has no îmân, and patience is like a riding-beast that never gets tired.”

The word 'Sabr':

Sabr is an Arabic word which comes from a root meaning to detain, refrain and stop. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to stop our tongues from complaining, and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.

How the scholars of the Salaf defined patience:

Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good.
Human beings cannot live a proper, healthy life without patience.
‘Alî ibn Abî Tâlib said: “Patience means to seek Allâh’s help.”
Abû ‘Uthmân said: “the one who has patience is the one who trained himself to handle difficulties.”
‘Amr ibn ‘Uthmân al-Makkî said: “Patience means to keep close to Allâh and to accept calmly the trials He sends, without complaining or feeling sad.”
Al-Khawwas said: “Patience means to adhere to the rules of the Qur’ân and Sunnah.”
Abû Muhammad al-Harirî said: “Patience means not seeing any difference between times of ease and times of hardship, and being content at all times.”
Another scholar said: “Patience means to refrain from complaining.”

Further definition of patience:
A scholar said: “To have patience means that one’s common sense and religious motives are stronger than one’s whims and desires.” 
It is natural for people to have an inclination towards their desires, but common sense and the religious motive should limit that inclination. These two forces are at war: sometimes reason and religion win, and sometimes whims and desires prevail. The battlefield is the heart of man.

Different names of 'Sabr' (patience) in different situations:

Patience has many other names, according to the situation. 
1. If patience consists of restraining sexual desire, it is called honour, the opposite of which is adultery and promiscuity. 
2. If it consists of controlling one’s stomach, it is called self-control, the opposite of which is greed. 
3. It if consists of keeping quiet about that which is not fit to disclose, it is called discretion, the opposite of which is disclosing secrets, lying, slander or libel. 
4. If it consists of being content with what is sufficient for one’s needs, it is called abstemiousness (Zuhd), the opposite of which is covetousness (Tam'a). 
5. If it consists of controlling one’s anger, then it is called forbearance, the opposite of which is impulsiveness and hasty reaction. 
6. If it consists of refraining from haste, then it called gracefulness and steadiness, the opposite of which is to be hotheaded. 
7. If it consists of refraining from running away (from battle-field), then it is called courage, the opposite of which is cowardice. 
8. If it consists of refraining from taking revenge, then it is called forgiveness, the opposite of which is revenge. 
9. If it consists of refraining from being stingy, then it is called generosity, the opposite of which is miserliness (buql). 
10. If it consists of refraining from being lazy and helpless, then it is called dynamism and initiative. 
11. If it consists of refraining from blaming and accusing other people, then it is called chivalry (muru’ah literally “manliness”).

Different names may be applied to patience in different situations, but all are covered by the idea of patience (Sabr). This shows that Islâm in its totality is based on patience.

What is Beautiful patience (sabrun jamîl)?: 

Sabrun jamîl refers to patience with no complaint to other people. [The word Beautiful patience (sabr jamîl) is used in Surah Yûsuf 12:83]

Mujâhid said: “Beautiful patience is patience without any panic.” 
‘Amr ibn Qays said: “Beautiful patience means to be content with adversity and to surrender to the will of Allâh.”
Yûnus ibn Yazîd said: I asked Rabî‘ah ibn ‘Abdu’l-Rahmân: “What is the ultimate of patience?” He said: “To be outwardly the same at the time of affliction as one was the day before it struck.” (This does not mean that a person does not or should not feel pain or anguish; patience in this instance means that one refrains from panicking and complaining.)
Commenting on the meaning of beautiful patience, Qiyas ibn al-Hajjâj said: “The person who is suffering from some affliction should behave in such a way that nobody is able to distinguish him from others.”


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Extracts from: 'Patience and Gratitude' By Ibn Qayyim al-Jawziyyah
An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen”

Inner Adab of receiving a favor from the creation:

The inner rules which govern those who take from the hands of created beings:

The important and indispensable thing, when receiving anything from the hand of a created being, is to do so with both knowledge and courtesy [adab], both inward and outward.

Outward knowledge implies that you must accept only that which is acceptable in the Shariah, while inward knowledge implies that you take nothing, when possessing enough, except with the intention of giving it away; and accept nothing that your ego expectantly desires. 

The meaning of 'expectant desire' here is hoping and hankering after something from a particular source. Suppressing this is part of inner courtesy, to conform to which is a virtue. 

The obligation connected to inward knowledge is to know with certainty that the real giver is God the Exalted, for He is the One Who gave to the one who gave to you, commanded him to give, and will reward him with what is nobler and finer than what he gave. He is the One Who cast in his heart the irresistible urges which he could not countermand, made the act of giving pleasant to him, made [the thought of] you occur to his mind, and inspired him with the thought that there was goodness and benefit in doing you a favour; while [in reality] he did a favour only to himself. 

Now, tell me, can one perceive created beings, or abide with them, as long as one has this particular knowledge of God? 

Nonetheless, never fail to thank those who render you a service; be kind to them and pray for them, for He has commanded us to do so.
He only made them the instruments of benevolent acts, locations for goodness, mediators between Him and His servants, because it pleased Him that this be theirs, and it pleases Him that they be treated accordingly. When you thank them, you are in reality thanking God.

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From- Gifts for the Seeker of IMAM AL-HADDAD

The Natural Inclination Of The Heart Is To Love Allah- Ibn Taymiya

The Natural Inclination Of The Heart Is To Love Allah

The heart has only been created for the worship of Allah, and this is the natural disposition (fitrah) upon which Allah created His servants as the Prophet said,

Every new-born child is born upon the natural disposition and it is his parents that make him a Jew, Christian or a Magian, as an animal produces a perfect young animal, do you see any part of its body amputated?

Then Abu Hurairah, said, recite if you wish the saying of Allah,

The Fitrah of Allah with which He has created mankind. No change is there in the creation of Allah. [Surah Rum (30) : 30], [Bukhari and Muslim]

So Allah has made the natural disposition of His servants to love Him and worship Him Alone, so if the natural disposition was to be left as it is without corrupting it, then it would be cognizant of Allah, loving Him Alone; but the natural disposition does become corrupted due to the sickness of the heart - such as the parents making it a Jew or a Christian - even though this be by the Will and Pre-decree of Allah, just like the body is altered by amputation. But, even after this, it is possible for the heart to return to the natural disposition if Allah makes this easy for the one who does his utmost to return it to the natural disposition.

The Messengers were sent to affirm and re-establish the natural disposition and to perfect it, not to alter it. So when the heart loves Allah Alone, making the religion sincerely for Him, it will not be tried by the love of anyone else, not to mention be tried with passionate love (illegal love for the opposite gender) because were it to be afflicted with passionate love then this would diminish its loving Allah alone.
This is why when Yusuf was tried with this passionate love (directed to him) his love of Allah Alone, making the religion sincerely for him, did not allow him to be overcome by this, rather Allah said,

Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely he was one of Our chosen, guided slaves. [Surah Yusuf (12) : 24]

As for the wife of al-Aziz, it was because she and her nation were polytheists that she was afflicted with passionate love. No one, is afflicted with passionate love except that this diminishes his singling out Allah Alone for worship and his faith. 

The heart that repents to Allah, fearing Him, has two routes by which it can remove this passionate love:

1. Repenting to Allah and loving Him, for indeed this is more satisfying and purer than anything else, and nothing will be left to love alongside Allah.
2. Fearing Allah, for indeed fear is the opposite of passionate love and removes it.

This love can also be removed by fearing the occurrence of a harm that is more hateful to one than leaving this love. So when Allah is more beloved to the servant than anything else, and more feared by him than anything else; then he will not fall into passionate love or find any love that would compete with his love of Allah, except in the case of negligence or at a time when this love and fear has become weak by his leaving some of the obligatory duties and by performing some of the prohibited actions. For indeed faith increases with obedience and decreases with disobedience, so each time a servant obeys Allah out of love and fear, and leaves a prohibited action out of love and fear, his love and fear becomes stronger, and any love or fear of anything else besides Allah will disappear from his heart.

Extracted from the book- 'Diseases of The Heart and Their Cures' based on Fatawa of Ibn Taymiyyah 

Adhkaar and Duas from Sunnah for everyday morning and evening:

Adhkaar and Duas from Sunnah for everyday morning and evening:

اللّهـمَّ أَنْتَ رَبِّـي لا إلهَ إلاّ أَنْتَ ، خَلَقْتَنـي وَأَنا عَبْـدُك ، وَأَنا عَلـى عَهْـدِكَ وَوَعْـدِكَ ما اسْتَـطَعْـت ، أَعـوذُبِكَ مِنْ شَـرِّ ما صَنَـعْت ، أَبـوءُ لَـكَ بِنِعْـمَتِـكَ  عَلَـيَّ وَأَبـوءُ بِذَنْـبي فَاغْفـِرْ لي فَإِنَّـهُ لا يَغْـفِرُ الذُّنـوبَ إِلاّ أَنْتَ

Allahumma anta rabbee la ilaha illa ant, khalaqtanee wa-ana AAabduk, wa-ana AAala AAahdika wawaAAdika mas-tataAAt, aAAoothu bika min sharri ma sanaAAt, aboo-o laka biniAAmatika AAalay, wa-aboo-o bithanbee, faghfir lee fa-innahu la yaghfiruth-thunooba illa ant.

‘O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I have committed.  I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.’

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اللّهُـمَّ ما  أَصْبَـَحَ بي مِـنْ نِعْـمَةٍ أَو بِأَحَـدٍ مِـنْ خَلْـقِك ، فَمِـنْكَ وَحْـدَكَ لا شريكَ لَـك ، فَلَـكَ الْحَمْـدُ وَلَـكَ الشُّكْـر

Allahumma ma asbaha bee min niAAmatin, aw bi-ahadin min khalqik, faminka wahdaka la shareeka lak, falakal-hamdu walakash-shukr.

‘O Allah, what blessing I or any of Your creation have risen upon, is from You alone, without partner, so for You is all praise and unto You all thanks.’

…whoever says this in the morning has indeed offered his day’s thanks and whoever says this in the evening has indeed offered his night’s thanks.
Note: For the evening, one reads (amsa) instead of (asbaha).

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اللّهُـمَّ عافِـني في بَدَنـي ، اللّهُـمَّ عافِـني في سَمْـعي ، اللّهُـمَّ  عافِـني في  بَصَـري ، لا إلهَ إلاّ اللّه أَنْـتَ 

اللّهُـمَّ  إِنّـي أَعـوذُبِكَ مِنَ الْكُـفر ، وَالفَـقْر ، وَأَعـوذُبِكَ مِنْ عَذابِ

 القَـبْر ، لا إلهَ إلاّ أَنْـتَ

Allahumma AAafinee fee badanee, allahumma AAafinee fee samAAee, allahumma AAafinee fee basaree, la ilaha illa ant.
Allahumma innee aAAoothu bika minal-kufr, walfaqr, wa-aAAoothu bika min AAathabil-qabr, la ilaha illa ant.

‘O Allah, grant my body health, O Allah, grant my hearing health, O Allah, grant my sight health.  None has the right to be worshipped except You.’ (three times)
‘O Allah, I take refuge with You from disbelief and poverty, and I take refuge with You from the punishment of the grave.  None has the right to be worshipped except You.’ (three times)

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حَسْبِـيَ اللّهُ لا إلهَ إلاّ هُوَ عَلَـيهِ تَوَكَّـلتُ وَهُوَ رَبُّ العَرْشِ العَظـيم 

Hasbiyal-lahu la ilaha illa huwa, AAalayhi tawakkalt, wahuwa rabbul-AAarshil-AAatheem.


‘Allah is Sufficient for me, none has the right to be worshiped except Him, upon Him I rely and He is Lord of the exalted throne.’ (seven times morning and evening)

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أَعـوذُبِكَلِمـاتِ اللّهِ التّـامّـاتِ مِنْ شَـرِّ ما خَلَـق

aAAoothu bikalimatil-lahit-tammati min sharri ma khalaq.

‘I take refuge in Allah’s perfect words from the evil He has created.’
(three times in the evening)

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اللّهُـمَّ إِنِّـي أسْـأَلُـكَ العَـفْوَ وَالعـافِـيةَ في الدُّنْـيا وَالآخِـرَة ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ العَـفْوَ وَالعـافِـيةَ في ديني وَدُنْـيايَ  وَأهْـلي وَمالـي ، اللّهُـمَّ اسْتُـرْ عـوْراتي وَآمِـنْ رَوْعاتـي ، اللّهُـمَّ احْفَظْـني مِن بَـينِ يَدَيَّ وَمِن خَلْفـي وَعَن يَمـيني وَعَن شِمـالي ، وَمِن فَوْقـي ، وَأَعـوذُ بِعَظَمَـتِكَ أَن أُغْـتالَ مِن تَحْتـي

Allahumma innee as-alukal-AAafwa walAAafiyah, fid-dunya wal-akhirah, allahumma innee as-alukal-AAafwa walAAafiyah fee deenee, wadunyaya wa-ahlee, wamalee, allahummas-tur AAawratee, wa-amin rawAAatee, allahummah-fathnee min bayni yaday, wamin khalfee, waAAan yameenee, waAAan shimalee, wamin fawqee, wa-aAAoothu biAAathamatika an oghtala min tahtee.

‘O Allah, I ask You for pardon and well-being in this life and the next. O Allah, I ask You for pardon and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, veil my weaknesses and set at ease my dismay. O Allah, preserve me from the front and from behind and on my right and on my left and from above, and I take refuge with You lest I be swallowed up by the earth.’

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اللّهُـمَّ عالِـمَ الغَـيْبِ وَالشّـهادَةِ فاطِـرَ السّماواتِ وَالأرْضِ رَبَّ كـلِّ شَـيءٍ وَمَليـكَه ، أَشْهَـدُ أَنْ لا إِلـهَ إِلاّ أَنْت ، أَعـوذُ بِكَ مِن شَـرِّ  نَفْسـي  وَمِن شَـرِّ الشَّيْـطانِ وَشِـرْكِه ، وَأَنْ أَقْتَـرِفَ عَلـى  نَفْسـي  سوءاً أَوْ أَجُـرَّهُ إِلـى مُسْـلِم

Allahumma AAalimal-ghaybi washshahadah, fatiras-samawati wal-ard, rabba kulli shayin wamaleekah, ashhadu an la ilaha illa ant, aAAoothu bika min sharri nafsee wamin sharrish-shaytani washirkih, waan aqtarifa AAala nafsee soo-an aw ajurrahu ila muslim.

‘O Allah, Knower of the unseen and the seen, Creator of the heavens and the Earth, Lord and Sovereign of all things, I bear witness that none has the right to be worshipped except You. I take refuge in You from the evil of my soul and from the evil and shirk of the devil, and from committing wrong against my soul or bringing such upon another Muslim.’

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بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِ وَهـوَ السّمـيعُ العَلـيم

Bismil-lahil-lathee la yadurru maAAas-mihi shay-on fil-ardi wala fis-sama-i wahuwas-sameeAAul-AAaleem.

‘In the name of Allah with whose name nothing is harmed on earth nor in the heavens and He is The All-Seeing, The All-Knowing.’ (three times)

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سُبْحـانَ اللهِ وَبِحَمْـدِهِ عَدَدَ خَلْـقِه ، وَرِضـا نَفْسِـه ، وَزِنَـةَ عَـرْشِـه ، وَمِـدادَ كَلِمـاتِـ

Subhanal-lahi wabihamdih, AAadada khalqihi warida nafsih, wazinata AAarshih, wamidada kalimatih.

‘How perfect Allah is and I praise Him by the number of His creation and His pleasure, and by the weight of His throne, and the ink of His words.’ (three times)

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يا حَـيُّ يا قَيّـومُ بِـرَحْمَـتِكِ أَسْتَـغـيث ، أَصْلِـحْ لي شَـأْنـي كُلَّـه ، وَلا تَكِلـني إِلى نَفْـسي طَـرْفَةَ عَـين

Ya hayyu ya qayyoom, birahmatika astagheeth, aslih lee sha/nee kullah, wala takilnee ila nafsee tarfata AAayn.

‘O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye.’

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أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه

Asbahna wa-asbahal-mulku lillahi rabbil-AAalameen, allahumma innee as-aluka khayra hathal-yawm, fat-hahu, wanasrahu, wanoorahu, wabarakatahu, wahudahu, wa-aAAoothu bika min sharri ma feehi, washarri ma baAAdah.

‘We have reached the morning and at this very time all sovereignty belongs to Allah, Lord of the worlds. O Allah, I ask You for the good of this day, its triumphs and its victories, its light and its blessings and its guidance, and I take refuge in You from the evil of this day and the evil that follows it.’

For the evening, the supplication is read as follows:

أَمْسَيْـنا وَأَمْسـى المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذهِ اللَّـيْلَة ، فَتْحَهـا ، وَنَصْـرَهـا ، وَنـورَهـا وَبَـرَكَتَـهـا ، وَهُـداهـا ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهـاِ وَشَـرِّ ما بَعْـدَهـا

Amsayna wa-amsal-mulku lillahi rabbil-AAalameen, allahumma innee as-aluka khayra hathihil-laylah, fat-haha, wanasraha, wanooraha, wabarakataha, wahudaha, wa-aAAoothu bika min sharri ma feeha washarri ma baAAdaha.

‘We have reached the evening and at this very time all sovereignty belongs to Allah, Lord of the worlds. O Allah, I ask You for the good of tonight, its triumphs and its victories, its light and its blessings and its guidance, and I take refuge in You from the evil of tonight and the evil that follows it.’

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The messenger of Allah (SAWS) said: ‘Whoever says in the morning:

لا إلهَ إلاّ اللّهُ وحْـدَهُ لا شَريكَ لهُ، لهُ المُلكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulk, walahul-hamd, wahuwa AAala kulli shayin qadeer.

‘None has the right to be worshiped except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent.’

…has indeed gained the reward of freeing a slave from the children of Ismail, and ten of his sins are wiped away and he is raised ten degrees, and he has found a safe retreat from the devil until evening. Similarly, if he says it at evening time, he will be protected until the morning.’

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‘Abdullah Ibn Khubaib  said: ‘The Messenger of Allah  said to me ‘Recite!’ I replied ‘O Messenger of Allah, what shall I recite?’ he said ‘Recite:

قُـلْ هُـوَ اللهُ أَحَـدٌ….. الإِخْـلاصْ 
{Qul huwa Allahu ahad…} [Al-Ikhlas]

قُـلْ أَعـوذُ بِرَبِّ الفَلَـقِ…..  الفَلَـقْ 
{Qul aAAoothu birabbi alfalaq…..}       [Al-Falaq]

قُـلْ أَعـوذُ بِرَبِّ  النّـاسِ…..   الـنّاس 
{Qul aAAoothu birabbi alnnas…..}        [An-Nas]

…in the evening and the morning three times for it will suffice you of all else.’

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رَضيـتُ بِاللهِ رَبَّـاً وَبِالإسْلامِ ديـناً وَبِمُحَـمَّدٍ  نَبِيّـاً

Radeetu billahi rabban wabil-islami deenan wabiMuhammadin  nabiyya.

‘I am pleased with Allah as a Lord, and Islam as a religion and Muhammad as a Prophet.’ (three times)

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-Based on Hisnul Muslim and other authentic books of Dua.