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عن أنس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان إذا أوى إلى فراشه، قال: «الحمد لله الذي أطعمنا وسقانا، وكفانا وآوانَا، فَكَمْ مِمَّنْ لا كَافِيَ له وَلاَ مُؤْوِيَ».

When the Prophet (may Allah's peace and blessings be upon him) went to bed, he would say this Dhikr in which he would thank Allah for providing him with food and drink. Were it not for Allah, the Almighty,, one would not have access to food and drink, so praise is due to Allah for that. Also, the Prophet would thank Allah for facilitating matters for him, securing him provisions, as well as giving him a place to shelter him, given that many people have no means of sustenance or shelter. So, it is recommended to say this Dhikr when going to bed.

كنوز رياض الصالحين, بإشراف حمد العمار, دار كنوز إشبيليا, الطبعة الأولى, 1430ه. نزهة المتقين شرح رياض الصالحين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407ه 1987م. بهجة الناظرين شرح رياض الصالحين، للهلالي، نشر: دار ابن الجوزي. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.

عن خَوْلَةَ بِنْتَ حَكِيمٍ السُّلَمِيَّةَ قَالتْ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ نَزَلَ مَنْزِلًا ثُمَّ قَالَ: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ، لَمْ يَضُرَّهُ شَيْءٌ حَتَّى يَرْتَحِلَ مِنْ مَنْزِلِهِ ذَلِكَ».

The Prophet (may Allah's peace and blessings be upon him) teaches his Ummah how to seek refuge with Allah Almighty in an effective way that wards off anything fearful when a person stops anywhere during a journey, a picnic, or otherwise. In such a situation, one should seek refuge in the words of Allah - which contain perfect excellence, blessing, and benefit and are free from any defect or deficiency - from the evil of any created being. Thus, he will be safe from anything harmful for as long as he stays in that place.

• Isti‘ādhah (seeking refuge with Allah) is a form of worship, and the proper isti‘ādhah is to seek refuge with Allah Almighty or His names and attributes.
• It is permissible to seek refuge with the speech of Allah, for it is one of His attributes, as opposed to seeking refuge with any created being, which is an act of polytheism.
• The Hadīth points out the merit and blessing of this supplication.
• Saying the dhikrs provides protection against evils.
• It is invalid to seek refuge with anyone other than Allah, like the jinn, magicians, impostors, etc.
• This supplication is prescribed for anyone who alights at any place, whether as a traveler or a resident.

صحيح مسلم (4/ 2080) (2708). مجموع الفتاوى (6/ 230). القول المفيد على كتاب التوحيد، لابن عثيمين (1/ 253). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص111). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص122). معجم اللغة العربية المعاصرة، لأحمد مختار (2/ 869).

عن عبد الله بن سَرْجِس رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم إذا سافر يَتَعَوَّذ مِن وَعْثاء السَّفَر، وكآبة الـمُنْقَلَب، والحَوْر بعد الكَوْن، ودعوة المظلوم، وسُوء الـمَنْظَر في الأهل والمال.

The Prophet (may Allah's peace and blessings be upon him) used to seek refuge in Allah from the hardships of travel or that he would return from a journey sad due to a calamity that had befallen his family or wealth. He would likewise seek refuge in Allah from adverse conditions and would pray that Allah would save him from the supplications of the oppressed.

كنوز رياض الصالحين, بإشراف حمد العمار, دار كنوز إشبيليا, الطبعة الأولى, 1430هـ. نزهة المتقين شرح رياض الصالحين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407ه 1987م. شرح رياض الصالحين، لابن عثيمين، نشر: دار الوطن للنشر، الرياض، الطبعة: 1426هـ. معالم السنن، للخطابي، نشر: المطبعة العلمية - حلب، الطبعة: الأولى 1351 هـ - 1932م. مرعاة المفاتيح شرح مشكاة المصابيح، للمباركفوري، نشر: إدارة البحوث العلمية والدعوة والإفتاء - الجامعة السلفية - بنارس الهند، الطبعة: الثالثة ، 1404 هـ - 1984م. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.

عَنْ أُبَيِّ بْنِ كَعْبٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لاَ تَسُبُّوا الرِّيحَ، فَإِذَا رَأَيْتُمْ مَا تَكْرَهُونَ فَقُولُوا: اللَّهُمَّ إِنَّا نَسْأَلُكَ مِنْ خَيْرِ هَذِهِ الرِّيحِ وَخَيْرِ مَا فِيهَا وَخَيْرِ مَا أُمِرَتْ بِهِ، وَنَعُوذُ بِكَ مِنْ شَرِّ هَذِهِ الرِّيحِ وَشَرِّ مَا فِيهَا وَشَرِّ مَا أُمِرَتْ بِهِ».

The Prophet (may Allah's peace and blessings be upon him) forbade insulting or cursing the wind, for it is commanded by its Creator. It comes with both mercy and punishment, and cursing it is equivalent to cursing Allah, its Creator, and being displeased with His decree. The Prophet (may Allah's peace and blessings be upon him) then guided us to turn to Allah, its Creator, by asking Him for the good of the wind, the good that is within it, and the good for which it has been sent, such as bringing rain or transferring pollen and similar benefits. He also taught us to seek refuge in Allah from its evil, the evil within it, and the evil for which it has been sent, such as destroying crops, trees, livestock, demolishing buildings, etc. Asking Allah in this way affirms servitude to Him.

• The prohibition of cursing the wind is because it is a created being managed by divine order. Therefore, cursing it ultimately returns to its Creator and Manager, which reflects a deficiency in one's monotheism.
• Turning to Allah and seeking refuge with Him from the evil of what He has created.
• The wind can be commanded to bring good, and it can also be commanded to bring evil.
• Ibn Bāz said: Cursing the wind is among the sins, as it is a created being managed by divine order sent with both good and evil. Hence, it is not permissible to curse it, nor is it permissible to say: "May Allah curse the wind," or "May Allah fight the wind," or "May Allah not bless this wind," or anything similar. Rather, a believer should act according to the guidance of the Prophet (may Allah's peace and blessings be upon him).
• The prohibition of cursing and insulting the wind also applies to other aspects related to heat, cold, the sun, dust, and anything else that is part of Allah's creation and His management.

سنن الترمذي (4/ 103) (2252). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص426). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص382). القول المفيد على كتاب التوحيد، لابن عثيمين (2/ 379).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ، وَرَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ رَمَضَانُ ثُمَّ انْسَلَخَ قَبْلَ أَنْ يُغْفَرَ لَهُ، وَرَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ عِنْدَهُ أَبَوَاهُ الكِبَرَ فَلَمْ يُدْخِلاَهُ الجَنَّةَ».

The Prophet (may Allah's peace and blessings be upon him) supplicated against three types of people that their noses be stuck to dust, as a sign of humiliation, disgrace, and loss: First type: The one in whose presence the Prophet (may Allah's peace and blessings be upon him) is mentioned, yet he does not invoke blessings upon him by saying: May Allah's peace and blessings be upon him and the like. Second: The one who witnesses the month of Ramadan, and then the month passes before he is forgiven, due to his negligence in performing acts of obedience. Third: The man whose parents reached old age with him, yet they were not a cause for him to enter Paradise due to his undutifulness and negligence in fulfilling their rights.

• As-Sindi said: In conclusion, each of these individuals had an opportunity, and if it were not for their negligence, they would have gained an abundant share of goodness. Since they fell short and missed out on that, they have indeed failed and lost.
• Encouraging the act of invoking blessings upon the Prophet (may Allah's peace and blessings be upon him) whenever his name is mentioned.
• Encouraging diligence and industriousness in worship during the month of Ramadan.
• Encouraging diligence in expressing dutifulness towards one's parents and honoring them, especially in old age.

سنن الترمذي (5/ 513) (3545). مسند أحمد (12/ 421) (7451). شرح رياض الصالحين، لابن عثيمين (3/ 411). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 963). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (2/ 744). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 485). تطريز رياض الصالحين، لفيصل آل مبارك (ص767).

عن أبي هريرة رضي الله عنه مرفوعاً: «إذا أوى أحدكم إلى فراشه فَليَنْفُضْ فِرَاشَهُ بِدَاخِلَةِ إزَارِهِ فإنَّهُ لا يدري ما خلفه عليه، ثم يقول: باسمك ربي وضعت جنبي، وبك أرفعه، إن أمسكت نفسي فارحمها، وإن أرسلتها، فاحفظها بما تحفظ به عبادك الصالحين».

This Hadīth talks about the Dhikrs at the time of sleep. It is the moment when one submits his soul to his Lord, a moment in which he possesses neither might nor power. So he leaves it in the hand of its Creator to protect it and return it, as he entrusts his affairs completely to Allah, the Exalted. Scholars stated that the wisdom behind the Dhikr and supplication at the time of sleeping and waking up is to make both the conclusion and commencement of one's deeds an act of obedience. In this blessed Hadīth, the Prophet (may Allah's peace and blessings be upon him) explains to us the actions and statements which the slave should perform as an act of the Sunnah at the time of sleeping. The Prophet (may Allah's peace and blessings be upon him) instructed us on the action to be done in that situation when he said: “When any one of you goes to his bed, let him dust off,” and this is because the Arabs used to leave their beds as they were, and it was possible that some harmful insects would enter the bed after one had left it, or it became polluted with dust or the like. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the bed should be dusted off before sleeping. Then he referred to the dusting and cleaning tool saying: “Then let him dust off his bed with the end of his lower garment”, i.e. the end of the under clothes, because it is easier in dusting, and to prevent the external part of the clothes from getting dirty, in addition to the fact that this is a better way for concealing one's private parts. Then the Prophet (may Allah's peace and blessings be upon him) explains the reason for this dusting and cleaning: “for indeed he does not know what came unto it after he had left it”, and this indicates the keenness of the Shariah on ensuring the wellness of the body, because the body is the element on which religion is established. This way the explanation of the practical Sunnah, along with its reason, are concluded. Second: The verbal Sunnah: Then the Prophet (may Allah's peace and blessings be upon him) said: "Then one should say: 'In Your Name, O my Lord’”, i.e. in the name of Allah the Most High, the Magnificent, I place this dormant body on the bed. This indicates that it is recommended for a person to remember his Lord at all times. Then he said: “I place my side (on the bed), and by You I will lift it”, i.e. I will not place this body or lift it except accompanied by Your remembrance. Then he said: "If You take my soul, then have mercy on it,” as an allusion to death. His statement, may Allah’s peace and blessings be upon him: “And if You send it,” as an allusion to life. His statement: “Then protect it as You protect Your righteous slaves”, i.e. protect me and my soul with whatever You protect Your slaves with. It is a general protection from all sins, grave offenses and evils. As he said: “Be mindful of Allah, and Allah will protect you.” This is a general protection, and that is why he made it specific to the righteous. Because the Exalted Lord's protection is attained by righteousness only. Therefore, there is no share for the excessively negligent person concerning Allah’s protection, a special protection that Allah, Exalted, grants His allies and loved ones. However, it is possible that part of the general protection could reach such a negligent person.

- رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428ه. - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه. - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح البخاري –الجامع الصحيح-؛ للإمام أبي عبد الله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - صحيح مسلم؛ للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ.

عَنْ عَلِيٍّ رضي الله عنه: أَنَّ فَاطِمَةَ رَضيَ اللهُ عنْها أَتَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَشْكُو إِلَيْهِ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، وَبَلَغَهَا أَنَّهُ جَاءَهُ رَقِيقٌ، فَلَمْ تُصَادِفْهُ، فَذَكَرَتْ ذَلِكَ لِعَائِشَةَ، فَلَمَّا جَاءَ أَخْبَرَتْهُ عَائِشَةُ، قَالَ: فَجَاءَنَا وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْنَا نَقُومُ، فَقَالَ: «عَلَى مَكَانِكُمَا» فَجَاءَ فَقَعَدَ بَيْنِي وَبَيْنَهَا، حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى بَطْنِي، فَقَالَ: «أَلاَ أَدُلُّكُمَا عَلَى خَيْرٍ مِمَّا سَأَلْتُمَا؟ إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا -أَوْ أَوَيْتُمَا إِلَى فِرَاشِكُمَا- فَسَبِّحَا ثَلاَثًا وَثَلاَثِينَ، وَاحْمَدَا ثَلاَثًا وَثَلاَثِينَ، وَكَبِّرَا أَرْبَعًا وَثَلاَثِينَ، فَهُوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ».

Fātimah (may Allah be pleased with her), the Prophet's daughter, complained about the effect of the grinding-stone on her hand. When captives were brought to the Prophet (may Allah's peace and blessings be upon him), she rushed to ask him for a servant from these captives so as to do the household chores on her behalf. She, however, did not find him and found ‘Ā’ishah (may Allah be pleased with her). She told her about the matter. When he (may Allah's peace and blessings be upon him) came, ‘Ā’ishah told him that Fātimah had come to ask him for a servant. So, the Prophet (may Allah's peace and blessings be upon him) came to Fātimah and ‘Ali (may Allah be pleased with both of them) at their house while they were in bed, preparing to sleep. He sat down between them, and ‘Ali (may Allah be pleased with him) felt the coldness of the Prophet's feet on his belly. He said: Shall I teach you something better than what you have asked me for giving you a servant? They replied in the affirmative. So, he (may Allah's peace and blessings be upon him) said: When you go to bed for sleep in the night, say Takbīr thirty-four times: Allāhu Akbar. Glorify Allah thirty-three times, saying: Subhān Allah. And praise Allah thirty-three times, saying: Alhamdulillāh. This Dhikr is better for you than having a servant.

• It is recommended to say this blessed Dhikr, as ‘Ali (may Allah be pleased with him) is reported to have adhered to this Prophetic instruction till the night of the battle of Siffīn.
• This Dhikr should only be said during the night, and its wording in the version by Muslim, related by Mu‘ādh from Shu‘bah, reads: "When you two go to bed at night."
• If a Muslim forgets to say this Dhikr in the early part of the night and then remembers it in the latter part, there is nothing wrong with saying it, as ‘Ali (may Allah be pleased with him), who reported the Hadīth, said that he forgot to say it in the early part of the night of the battle of Siffīn and then remembered it before dawn and said it.
• Al-Muhallab said: It indicates that a person may force his family as he forces himself to prefer the Hereafter over worldly life, if this is within their capacity.
• Ibn Hajar al-‘Asqalāni said: If a person says it persistently, he will not be troubled by much work and it will not be difficult for him, even if he feels tired.
• Al-‘Ayni said: The reason for being better is either that the intended purpose is for them to be attached to the Hereafter, whereas the servant is related to worldly life, and the Hereafter is better and longer lasting; or the intended purpose, as far as her request is concerned, is that she obtains ability through these Dhikrs that enables her to do the service more than a servant can do.

صحيح البخاري (7/ 65) (5361). صحيح مسلم (4/ 2091) (2727). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 531). شرح رياض الصالحين، لابن عثيمين (5/ 555). شرح صحيح البخاري، لابن بطال (5/ 270). كنوز رياض الصالحين، لمجموعة من الباحثين. نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 998).

عن طلحة بن عبيد الله رضي الله عنه أن النبي صلى الله عليه وسلم كانَ إذا رأى الهلالَ، قال: «اللّهمَّ أهِلَّهُ عليْنا بالأمْن والإيمان، وَالسَّلامَةِ وَالإسلامِ، ربِّي وربُّكَ اللهُ، هِلالُ رُشْدٍ وخيرٍ».

Talhah Ibn ‘Ubaydulllāh (may Allah be pleased with him) reported that whenever the Prophet (may Allah's peace and blessings be upon him) saw the crescent moon on the first, second, or third night of the lunar month, he would say this noble supplication that contains a request to Allah, the Exalted, to let the new moon be accompanied with security against all religious and worldly fears, with persistent and stable faith, and avoidance from deviation. It also contains a request to Allah, the Almighty, to provide safety and Islam. The mentioning of security and safety draws attention to the importance of removing any harm, while mentioning faith and Islam draws attention to the importance of bringing benefits. The Prophet (may Allah's peace and blessings be upon him) ends the supplication saying to the moon that the Lord of them both, the Prophet and the moon, is Allah, the Exalted. This draws attention to the fact that Allah, the Almighty, is far exalted beyond having associates in managing the affairs of His creation. Finally, the Prophet (may Allah's peace and blessings be upon him) supplicates to Allah, the Almighty, to make this crescent moon a carrier of guidance and good.

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