Tuesday, 29 April 2014

The 30 Raka'at for Rajab

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is the 30 raka’at sunnah swalah for Rajab.  This is taken from al-Ghunya li Thalibi Thariq al-Haqq by Shaykh ‘Abd al-Qadir al-Jilani (q.s.).

The Prophet (s.a.w.) said to his companion, who is also the 3rd Grand Shaykh of the Naqshbandi order, Salman al-Farisi (q.s.), “O Salman, Allah will surely Erase all the sins from the record of any believing man, or any believing woman, who performs 30 raka’at of sunnah swalah, in the course of this month, reciting in each raka’at, Surah al-Fatihah, followed by Surah al-Ikhlasw three times, followed by Surah al-Kafirun three times.  That man or woman will be Granted the same Reward as a person who has fasted throughout the entire month.  He or she will be Treated as one of those who continue to perform the ritual prayer right through to the following year, and will be Credited every day with a deed as noble as that of one of the matryrs of the battle of Badr.

For every day of fasting in Rajab, the worship of an entire year will be Recorded in favour of the believer concerned, whose Credit will be enhanced by a thousand degrees.  If the believer keeps the fast during the whole month, as well as performing this particular 30 raka’at swalah, Allah will Deliver him from the Fire of Hell and Declare that he or she is entitled to enter the garden of Paradise, therein to dwell in the Vicinity of Allah (s.w.t.).”

Jibril (a.s.) then added, “Oh Muhammad, this is a clear sign to mark the distinction between true mu’minun, the mushrikin and munafiqin, because the munafiqin do not perform this prayer.”

This special swalah is done in this manner.  10 raka’at in 5 sets of 2 raka’at, are done on the first day of Rajab.  Another narration states the first part of Rajab.  10 raka’at in 5 sets of 2 raka’at, are done in the middle of Rajab.  And 10 raka’at in 5 sets of 2 raka’at, are done at the end of the month.  Once the first 10 raka’at are done, one, raise his hands, and recite the following:

Laa ilaha illaa Allahu Wahdahu laa shariikalahu, Lahu al-Mulku, wa Lahu al-Hamdu, Yuhyii wa Yumiitu, wa Huwa Hayyun laa yamuutu, bi Yadihi al-Khayru, wa Huwa ‘alaa kulli shay’in Qadiir.

There is no God except Allah Alone.  No partner has He.  To Him Belongs the Kingdom and to Him belongs the Praise.  He Brings to life and Causes death, while He is Ever-Living and never dies.  All goodness is in His Hand, and He has Power over all things.

Allahumma laa maani’a limaa a’athayta, wa laa mu’thiyya limaa mana’ta, wa laa, yanfa’u dza al-jaddi, minka al-jadd.

O Allah, no one can withhold what You have Given, and no one can give what You have Withheld, nor will the worldly fortune of the possessor of such fortune benefit him, if he does not attain the Fortune that comes from You.

Then one must rub his face with his hands, and at this point, he has completed the first 10 raka’at.

On the 15th day of Rajab, once the 10 raka’at are done, one raises his hands and recites the following:

Laa ilaha illaa Allahu Wahdahu laa shariika lahu, Lahu al-Mulku, wa Lahu al-Hamdu, Yuhyii wa Yumiitu, wa Huwa Hayyun laa yamuut, bi Yadihi al-Khayru, wa Huwa ‘alaa kulli shay’in Qadiir.

There is no God except Allah Alone.  No partner has He.  To Him Belongs the Kingdom and to Him belongs the Praise.  He Brings to life and Causes death, while He is Ever-Living and never dies.  All goodness is in His Hand, and He has Power over all things.

Ilaahan, Waahidan, Ahadan, Swamadan, Fardan, Witraa.  Laa yattakhidzu swaahibatan wa laa waladaa.

(I worship Him) as God, the Only, the One, the Eternal, the Unique, the Original.  He takes unto Himself, neither a female consort nor a son.

Then one must rub his face with his hands, and at this point, he has completed the second set of 10 raka’at.

Once the last 10 raka’at are done, one raises his hands and recites the following:

Laa ilaha illaa Allahu Wahdahu laa shariika lahu, Lahu al-Mulku, wa Lahu al-Hamdu, Yuhyii wa Yumiitu, wa Huwa Hayyun laa yamuut, bi Yadihi al-Khayru, wa Huwa ‘alaa kulli shay’in Qadiir.

There is no God except Allah Alone.  No partner has He.  To Him Belongs the Kingdom and to Him belongs the Praise.  He Brings to life and Causes death, while He is Ever-Living and never dies.  All goodness is in His Hand, and He has Power over all things.

Wa Swallaa Allahu ‘alaa Muhammadin wa alihi ath-thaahiriin, wa laa hawla wa laa quwwata illaa Billahi al-‘Aliyyi al-‘Azhiim.

And Salutations upon Muhammad and the people of purity.  And there is no power or strength except with Allah, the Most High, the Almighty.

Then one must rub his face with his hands, and at this point, he has completed the last 10 raka’at.

At the end of this, one then asks for one’s need, whereupon Allah (s.w.t.) will surely Grant, insha’Allah.  According to Shaykh Nazhim (q.s.), Allah (s.w.t.) will Place 70 trenches between the supplicant and Hell, and each of these trenches will be as wide as the distance between the earth and heavens above.  For every raka’at of swalah performed, He will Reward as if one has performed thousands of raka’at.  Shaykh ‘Abd al-Qadir al-Jilani (q.s.) wrote Allah (s.w.t.) will also inscribe an exemption from the Fire of Hell and a permit the supplicant to cross the Swirath.

Thursday, 17 April 2014

The Service of the Friends

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

During the first seven years of his commitment, Shah Baha’ ad-Din an-Naqshband (q.s.) lived a life of service.  He served the sick, the needy, the homeless and even caring for wounded animals, to cleaning up the roads that people used.  He expressed the feeling of nothingness that peaked in his heart in the following lines:

"The world is wheat,
I am hay,
The world is nice,
I am bad."

He also stated that he had achieved the greatest Divine Inspirations during the years of these services.

Because Imam Abu Hanifah (r.a.) refused to issue a judicial opinion upon the personal desires of the caliph, he chose prison instead of being the chief justice of Baghdad.  Thus he manifested a great example of justice and righteousness at the expense of his own life.

Imam Ahmad ibn Hanbal (r.a.) chose to be a tortured prisoner as a result of his opinion in the famous debate of whether the Qur’an was Created or not, rather than compromising his ‘aqidah and what he believed to be the truth.

In short, all these examples of bravery and strength through faith are only a few of the uncountable examples that reflect the exemplary good manners of the friends of Allah (s.w.t.).  Service then is to the One Who is Worthy of service.  Service through His Creation is a means to serve Him.

Provision & Choice

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is adapted from a swuhbah from Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on the 31st January 2000.

Our food and our provisions are just what Allah (s.w.t.) Granted to us.  Everything we consume is Divinely Prepared and Shared from the Creator.  When our provision has finished, we are finished and off we go to the cemetery.  Until it is finished, we are remain here.  Our spiritual provision is also Prepared and everyone is Given their share.  Now, this is a holy gathering and everyone is going to take their share of spiritual provision.  Whatever is Written for us to be granted, we keep it.

‘Ali ibn Abi Thalib (k.w.) said, “You must try to listen, to hear and to keep.  This is for you a support in this life and it is a difficult life.”  The thariqa’ and the swuhbah is a path from the shaykh to the salik, to be given.  The salik, the seeker, must be prepared to accept it and take it as it is: fresh, new and direct.  This spiritual provision is for men and for women.

Just as a car needs petrol to generate the power to move, we require this spiritual power to move across to the other realms.  It is true that we may move as a donkey with barley, but that does not need spiritual power since it is only for our service.  Allah (s.w.t.) Created those to help us.  They are not in need of spiritual power to support them because they are only for this life for a while.  We are only here for a while, a moment, a blink of an eye.

How many years have passed away in this world and people still think the world is getting younger.  It is this wrong mentality of looking to the ‘New’ year.  They are not thinking anything about the ‘old’ year.  And this century, mankind reached a level of advancement because of one of Allah’s (s.w.t.) secrets, one of His Gifts.  We call it ‘electricity’.  Today, no one is describing it.  We only see it working but we cannot see the power itself.  And so much of our technology is built on that power source.  That is their soul.

Our physical being only belongs to this Dunya.  When Allah (s.w.t.) Created the first man, he could neither see nor smell.  It was only an Order from Allah (s.w.t.) to every atom there to ‘Be Alive!’  In the beginning, man was a statue of clay.  Then he began to move, to be alive.  And that was but a moment ago in time.

The Last Days are approaching.  We must take care to appreciate Allah (s.w.t.).  There has to be more ‘ibadah, more dzikr.  Too many people are not giving but taking.  They do not understand.  It is through our honouring that we are going to be Honoured, through our praising that we are going to be Praised, through our glorifying that we are going to be Glorified.  It is giving that we will receive.

A storm is coming.  It will take the careless and the heedless.  No one will know where they will be thrown.  Dunya, this world, is only be for the servants who partake in Divinely Service.  Paradise is for diamonds, for the good ones.  So we must choose for ourselves if we want to be diamonds or rubbish.  This is Divine Advice. 

Wednesday, 16 April 2014

The Nine Points & the Sulthan adz-Dzikr

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is from the teachings of Shaykh Nazhim Adil al-Haqqani (q.s.).

There  are nine points are located on the chest of each person and they represent nine different hidden states in every human being.  The conditions related to opening these nine points can only be alluded to obliquely.

The first state involves the power of imprisoning the ego, the nafs.  For the Divine to be Present, the self must be absent.  The key to the second state is the dzikr of laa ilaha illa Allah.  The third state is witnessing, mushahadah, the engraving of Allah’s (s.w.t.) Name on the heart of the salik, the naqsh band.  The fourth state relates to the meaning, the sirr, of that engraving on the heart.  The fifth state is to imprint the engraving with our dzikr.  In the sixth state the heart is made to stop and start pumping at will.  The seventh state is to be aware of the number of times one stops the heart from pumping and the number of times one restores the pumping of the heart. In the eighth state, one mentions the phrase, “Muhammad ar-Rasulullah,” in every cessation of the heart and every restoration of its pumping.

The ninth state is to return to our Cave, as Allah (s.w.t.) Mentioned in Surah al-Kahf:

"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: your Lord will Shower His Mercies on you and Dispose of your affair towards comfort and ease." (Surah al-Kahf:16)

The ‘Cave’ is the Divine Presence.  Here one utters the cherished du’a of the Prophet (s.a.w.): “O Allah, You are my Destination and Your Pleasure is what I seek.”  The heart, as it cycles between the cessation and restoration of its pumping, is existing at the level of the Essence of the Divine Presence.  Because that Divine Essence is the source of all Created being, that heart will be at one with the minutest of Creation.  The heart which has reached the secrets of the nine points will be able to see everything, hear everything, know everything, taste everything, sense everything, as Mentioned in the hadits qudsi: “Until He will be the Ears with which he hears, the Eyes with which he sees, the Tongue with which he speaks, the Hand with which he grasps, and the Feet with which he walks.  He will be Lordly, he only need say to a thing, ‘Be!’ and it will be.”

Dzikr is primarily the repetition of, “Laa ilaha illa Allah,” and that is what is practiced by all thuruq, including the Naqshbandiyyah.  However, the sulthan adz-dzikr is a completely different type of dzikr.  Allah (s.w.t.) Said:

Innaa nahnu nazzalnaa adz-dzikra wa innaa lahu lahaafizhuun

We have, without doubt, Sent Down the Message (Dzikr); and We will Assuredly Guard it (from corruption). (Surah al-Hijr:9)

The Message, adz-Dzikr, mentioned here is the Holy Qur’an.  The Dzikr is the sirr of the Holy Qur'an.  The awliya’ of the highest maqamat recite the Qur’an, not as we recite it, but with all its secrets and inner realities.  Because Allah (s.w.t.) Said:

With Him are the keys of the Unseen, the treasures that none knoweth but He. He knoweth whatever there is on the earth, and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth nor anything fresh or dry (green or withered) but is (inscribed) in a Record Clear (to those who can read). (Surah al-An’am:59)

The awliya’ reciting the Qur'an with sulthan adz-dzikr is therefore reciting it with the secrets of Creation, from beginning to end.  Shaykh Nazhim (q.s.) said, “In every breath Grand Shaykh ‘Abdillah ad-Daghistani exhaled and inhaled with sulthan adz-dzikr.  He used to complete the secret of Qur'an twice in every breath.”

Describing the "Hu"

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is from the teachings of Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.).

at-Tajalliyat, Manifestations, are of four types: Divine Essence, Divine Attributes, Divine Names, and Divine Acts.  The Name of the Pure Essence, Dzat is Hu, ‘He’, while Allah (s.w.t.) is the comprehensive, jami’, Name for all the Names and Attributes.  Every Created being is a manifestation for a Name or under the tutelage of one of the Divine Names, which that being reveals.  Hence there is no Created being nor glimpse of a second in time that equals another.  From the Dzat appear the Attributes and Names, while the worlds appear from the Acts.  As for Hu, He never appears for He is asw-Swamad, the Self-Sufficient, Impregnable, Eternally Besought of all, Everlasting and Sovereign, Who has no interior nor is circumscribed in a place or direction, and everything in Creation subsists through this quality of His Swamadiyyah.  Therefore, it is impossible for even an atom to exist outside of this quality of His.  If it were attributed to other than Him, it would be shirk.

Shaykh Nazhim (q.s.) said that the ocean of the Attributes points to the Essence without being the Essence.  Allah (s.w.t.) Said in Surah al-Ikhlasw:

In the Name of Allah, the Beneficent, the Merciful
Say: He is Allah the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (Surah al-Ikhlasw:1-4)

Allah (s.w.t.) Said He is Allah, the One.  Then He Said, there is none comparable unto Him, kufuwan ahadun, in the nominative but He did not say, “And He does not have a single comparative,” kufuwan ahadan, the accusative.  The second ‘Ahad’ points to the Attributes and to the fact that they are insufficient to completely describe Him.  So, if the Attributes are insufficient, and they are Pre-Eternal and Everlasting, then what about Created beings?

Did I Not Say to You?

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

“Go not there, for I am your Friend.
In this mirage of annihilation,
I am the Fountain of life.
Even though in anger you depart
A hundred thousand years from Me,
In the end you will come to Me,
For I am your goal.
Did I not Say to you,
“Be not content with worldly forms,
For I am the Fashioner of the tabernacle of your contentment”?
Did I not Say to you, “I am the Sea and you are a single fish;
Go not to dry land, for I am your crystal Sea”?
Did I not Say to you, “Go not like birds to the snare.
Come, for I am the Power of flight and your wings and feet”?
Did I not Say to you, “They will waylay you and make you cold,
For I am the Fire, and Warmth and Heat of your desire”?
Did I not Say to you, “They will implant in you ugly qualities,
So that you will forget that I am the Source of purity to you”?
Did I not Say to you, “Do not say from what direction
The servant’s affairs come into order.
I am the Creator without directions”?
If you are the lamp of the heart,
Know where the road is to the House;
And if you are god-like of Attribute,
Then know that I am your Master.”

Mawlana Jalal ad-Din ar-Rumi (q.s.)

God's Work

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is extracted from The Discourses of Mawlana ar-Rumi (q.s.).

The Amir said, “Night and day my heart and soul are intent upon serving God, but because of my responsibilities with Mongol affairs I have no time for such service.”

Mawlana Jalal ad-Din ar-Rumi (q.s.) answered, “Those works too are done for God, since they are the means of providing peace and security for your country.  You sacrifice yourself, your possessions, your time, so the hearts of a few will be lifted to peacefully obeying God’s will.  So this too is a good work.  God has Inclined you towards such good work, and your great love for what you do is proof of God’s Blessing.  However, if your love of work were to weaken, this would be a sign of Grace Denied, for God Leads only those who are worthy into those right attitudes that will earn spiritual rewards.

Take the case of a hot bath.  Its heat comes from the fuel that is burned, such as dry hay, firewood, dung and the like.  In the same way, God uses what to outward appearance looks evil and nasty, yet in reality is the means to cleanliness and purity.  Like the bath, the man or woman fired by the efforts of work becomes purified and a benefit to all people.”

Tuesday, 15 April 2014

Tawaswswul Experienced by Shaykh Awn ad-Din ibn Hubayrah al-Hanbali (r.a.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is an example of tawaswswul as experienced by Shaykh Abu al-Muzhaffar Awn ad-Din Yahya ibn Hubayrah ash-Shaybani ad-Duri al-Baghdadi al-Hanbali (r.a.) at the grave of Shaykh Ma’ruf al-Kharki (q.s.).

Shaykh ibn Khallikan (r.a.), in his biographical dictionary, Wafayat al-‘Ayan wa Anba’ Abna’ az-Zaman, mentioned that Shaykh Shams ad-Din Abu al-Muzhaffar Yusuf ibn Kizughli (r.a.), the grandson of Imam Abu Faraj ibn al-Jawzi (r.a.), related in his work, Mirat az-Zaman, that Shaykh ibn Hubayrah al-Hanbali (r.a.) had given an account of himself.

He had said, “I was in such straitened circumstances that, for some days, I remained without food.  One of my family then advised me to visit the tomb of Ma’ruf al-Kharki, and there ask God’s Assistance, because all prayers offered up at that tomb were fulfilled.  So I went to the tomb of Ma’ruf, prayed there and invoked. I then retired with the intention of returning to the town,” referring to Baghdad, “and I passed through Katufta, and there I saw a deserted mosque.

I went into it for the sake of saying a prayer of two raka’ah, and saw there a sick man lying on a mat.  I sat down by his head and asked him if he desired anything.  He replied, ‘A quince.’  I went to a fruiterer and got for him two quinces and an apple, for which I left my cloak in pledge.  The man ate part of the quince and made me shut the door.  When I had done so, he got off the mat and told me to dig there.  I dug and found a jar.  ‘Take it,’ he said, ‘for you are more deserving of it than any other.’  The jar contained five hundred dananir.”

Imam al-Ghazali (r.a.) on the Relationship between the Attributes & the Essence

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The great Islamic scholar, the proof of Islam, and the mujaddid of the 5th century after Hijrah, Imam Abu Hamid Muhammad al-Ghazali (r.a.) wrote in his al-Iqtiswad fi al-I’itiqad, that Allah (s.w.t.) is Existent, Mawjud; Eternal a parte ante, Qadim; Eternal a parte post, Baqa’; an that Allah (s.w.t.) is not a substance, jawhar; not a composite body, jism; and neither is He an accident, ‘aradh, nor is He defined.  He is not in any direction, is beyond vision, He is knowable and is One.

Imam al-Ghazali (r.a.) also wrote that He does not accept divisibility, and is not quantifiable in definition or magnitude.  He is Perfect, having no equal in any manner either in Essence or in Attributes.  There is no plurality in Allah’s (s.w.t.) Essence either through Attributes or otherwise.  He has seven Perfect Attributes, Swifaat.  Imam al-Ghazali (r.a.) was of the Ash’ari madzhab of ‘aqidah.  The Maturidi madzhab of ‘aqidah held that there are eight.  They are: Life, Hyat; Knowledge, ‘Ilm; Power, Qudrat; Will, Iradat; Sight, Baswr; Hearing, Sami’a; Speech, Kalam) and Creating, Takwin.

The Swifaat are not the Essence, Dzat, but are Eternal and subsistent in Essence, and that it is impossible that any aspect of the Attributes be temporal; Distinct, Existing separately and objectively; Superadded to the Dzat.  It is maintained that the Master of Creation is Knowing according to Knowledge, Living according to Life, Powerful according to Power, Willing according to Will, Seeing according to Sight, Hearing according to Hearing, and Speaking according to Speech.

The Divine Attributes are not something other than Allah (s.w.t.).  All the Attributes are all Eternal because if they were originated, the Eternal a parte ante would be a locus for contingent things which is absurd and illogical.  It is impossible for a Necessary Essence, Wajib adz-Dzat, to possess possible Attributes.  When we say ‘Allah’ then, we point to the Dzat together with the Swifaat and not to the Dzat alone because the term ‘Allah’ could not be predicated of a Dzat that is judged to be free from Swifaat.

Imam al-Ghazali (r.a.) wrote, “[As against ] Philosophers [and Christians] who say that Attributes are the Essence, we believe that Attributes are not Essence but only superadded to the Essence.  They are, rather, pointing to the Essence.”

The Dzat is independent of Swifaat but the Swifaat depend on the Dzat.  All the Swifaat Subsist in His Dzat and none of them could possibly subsist without His Dzat whether any Swifat is in a locus or not.  There is no contradiction in this belief as, Imam al-Ghazali (r.a.) adds, “Just as the mind is capable of rationalising an Eternal Existent Who has no cause, it is also capable of rationalising an Eternal Existent Who has Attributes and Who has no cause for the existence of both.”  In this case, Essence, Dzat, as independent and Attributes, Swifaat, as superadded.  The Swifaat are not something other than Allah (s.w.t.) and there is no Plurality in His Dzat either through Swifaat or otherwise.

Musabb'at al-'Ashr

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam al-Ghazali (r.a.) encouraged dzikr in his Ihya’ ‘Ulum ad-Din.  He explained that the heart has two doors: one opens to this world and the other to the ‘alam al-malakut, that is, the heavenly world of the angels; the ‘Arsh, the Throne; and the Lawh Mahfuzh, The Preserved Tablet.

The recitation of dzikr in abundance erases sins and opens the second door to the ‘alam al-malakut.  To achieve this, Imam al-Ghazali (r.a.) exhorted us to do dzikr, remember Allah (s.w.t.) continuously.  Dzikr has to be done with such abundance that first, it abides on our tongues and then in our hearts.  The final stage is reached when the dzikr becomes engraved in the heart with its meanings.

Two whole books of the Ihya’ are devoted to this purpose.  These are full of adzkar, supplications, and awrad, litanies.  One such suffices as a ni’ma’ al-hadiyyah, a splendid gift, from him.  Imam al-Ghazali (r.a.) narrated that Khidhr (a.s.) received these as a gift from Rasulullah (s.a.w.) himself, then taught them to Shaykh Ibrahim at-Taymi (r.a.) in front of the Ka’bah, and recommended their recitation seven times each before sunrise and sunset.  Hence, they are called Musabb'at al-Ashr, the ten invocations recited seven times each.  Mawlana al-Haddad (r.a.) made it the concluding part of his Wird al-Kabir.

The wird is  as follows:

Surah al-Fatihah x 7

Surah Ikhlasw x 7

Surah al-Falaq x 7

Surah an-Naas x 7

Surah al-Kafirun x 7

Ayat al-Kursi x 7

Subhaan Allah wa al-Hamdulillah wa laa ilaha illaa Allahu wa Allahu Akbar wa laa hawla wa laa quwwata illaa bi Allahi al-‘Aliyyi al-‘Azhiim x 7

Glory be to Allah, and all Praise is for Allah, and none is worthy of worship but Allah, and Allah is Great, and there is no might or power except with Allah, the Most High, the Incomparably Great.

Allahumma Swalli ‘alaa Muhammad an-Nabiyy al-Ummiyyi Wa ‘alaa alihi wa swahbihi wa sallim x 7

O Allah!  Bestow blessings and peace on Sayyidina Muhammad, the unlettered prophet and bestow peace and blessings as well on his family and companions.

Astaghfirullaha lii wa liwaalidayya wa lijamiy’i al-mu’miniina wa al mu’minaat wa al-muslimiina wa al-muslimaat al-ahyaa’i minhum wa al-amwaat.  Innaka Samii’un Qariibun Mujib ad-da’awaat x 7

O Allah!  Forgive my parents and I, and all believing men and believing women, and all Muslim men and Muslim women, from among those that are alive and those that have passed away.  Truly, You are the Hearer, the Near One, the Acceptor of supplications.

Allahumma af’al bii wa bihim 'aajilan wa aajilan fii ad-dunyaa wa al-akhirah maa Anta lahu ahlun wa laa taf’al binaa Yaa Mawlana maa nahnu lahu ahlun.  Innaka Ghafur Haliim, Jawwaadun Kariimun Rawuufun Rahiim x 7

O Allah!  Give them and me, now and in the future, here and in the Hereafter; what you Have and do not give us, Our Lord, what we deserve.  Truly, you are Forgiving, Patient, Generous, Bountiful, Most Kind, Merciful.

He also gives selected invocations of the Holy Prophet (s.a.w.), of Adam (a.s.), Ibrahim (a.s.), and ‘Isa (a.s.), and of Abu Bakr (r.a.), ‘Ali (k.w.), Fathimah (r.a.), and ‘Aisha (r.a.), amongst many others.