Lesson 2; Death part 2 of 5

Reasons for the Squeeze in the Grave.

Laziness in purifying oneself after urinating, creating mischief amongst people, backbiting (ghibat), and severing relation with kith & kin are some of the reasons for this punishment.

Sa'ad bin Ma'az was one of the noble men of Ansars. He was held dear by the Holy Prophet (S.A.W.S) Himself and His companions, to the extent that whenever he came to meet the Prophet, He used to instruct His companions to welcome him with honour. The Prophet Himself stood up to welcome him. Sa'ad was wounded in a battle fought against the jews of Qurayza, and later succumbed to the injuries. When he died, seventy thousand Angels attended his funeral. The Holy Prophet (S.A.W.S) was present bare feet till the end, and gave shoulder to his bier, and said that the Angels had come to recite the funeral prayers (Namaze Mayyit), and Jibraeel and Mikaeel were also present alongside him. The Holy prophet loved him so much that He Himself buried him. Seeing these, the mother of Sa'ad remarked, “O my son, rejoice at the attainment of Paradise”. The Holy Prophet (S.A.W.S) says that, if a believer (Mo'min) does not help his believer brother even after having capacity to do so, Allah will send a large serpent named ‘Shaja’ in his grave, who will keep biting at his fingers”. In another narration it is stated that the serpent will keep on biting his fingers even though his sin will have been forgiven.

 

Do people who are drowned or are hanged have to face the Squeeze in the Grave?

Shaikh Kulaini narrates from Yunus who says that once Imam Ali-ar-Reza (A.S.) was asked whether a person who is hanged also faces squeezing. (In the olden days it was a custom that when a person was hanged, his body was not brought down from the gallows, but was kept hanging there. As in the case of Zaid bin Ali bin Husain (A.S.), he lay in that manner for three years). Imam Reza (A.S.) answered, “Yes, they too shall face it, because Allah A(who has power over all things) orders the wind to squeeze him, as the earth does”. Imam Ja'far-as-Sadiq (A.S.) says that, “Verily the Lord of the earth and the wind is One and the same, He commands the wind to squeeze the dead man, and this squeezing is more painful than the squeezing by the earth”. In the same manner those who are drowned or are killed and eaten up by the beasts have to face the squeezing. Not offering thanks to Allah for His blessings and denying them, is also one of the causes of the squeeze in the grave (Fishare Qabr).

 

Those A'mal which saves one from the Squeeze in the Grave.

There are many acts (A'amal) to save one from the squeeze in the grave, but for brevity's sake, I state here only seventeen of them.

(1) Amirul Mo'meneen Ali (A.S.) says, that a person who recites Surah-an-Nisa on every Friday will remain safe from the squeeze in the grave.

(2) It is narrated that if a person recites Surah-az-Zukhruf, Allah will save him from the reptiles of the earth, and the squeeze in the grave.

(3) A person who recites Surah-al-Qalam in Obligatory Prayers (Wajib Namaz) or Supererogatory Prayers (Nafela), will remain safe from this punishment.

(4) Imam Ja'far-as-Sadiq (A.S.) says, that if a person dies between the sunset of thrusday and the sunset of friday, Allah will exempt him from this punishment.

(5) Imam Ali-ar-Reza (A.S.) says, that the Midnight Prayers (Namaze Shab) is recommended (sunnat) for you. So if a person gets up in the last part of the night and recites Namaze Shab, Allah will save him from the squeeze in the grave and grant him immunity from the fire of hell, and will increase his age and sustenance.

(6) The Holy Prophet (S.A.W.S.) says, that if a person recites Surah-at-Takasur before going to bed, Allah will grant him freedom from this punishment.

(7) If a person recites this supplication (dua') ten times daily will be saved from this punishment.

(The du'a has already been quoted in Chapter - I under “Those A'mal which prove beneficial during death and eases it's tribulations”).

(8) A person who is buried in Najafe Ashraf. Because the earth of that place has got the speciality, that a person buried there will be saved from the punishment in the grave, and will be exempted from the questioning by Munkir & Nakeer.

(9) To put Jareedatayn (two wet sticks or branches) alongwith the dead body in the grave. It is narrated that so long as the sticks remain wet, the dead person is saved from chastisement. It is related that once the Holy Prophet (S.A.W.S.) was passing by a grave on which Allah's wrath was descending. He called for a leafless branch. He cut it from between,wetted it with water, and kept one on the head of the grave and the other on the feet. It is also related that to sprinkle water on the grave is also beneficial, for so long as the mud of the grave remains wet, the dead person remains safe from the punishment in the grave.

(10) A person who recites ten units (Rak'at) of Namaz on the 1st of Rajab, such that in every Rak'at after Surah-al-Hamd recites three times Surah-at-Tawheed, will be saved from the squeeze in the grave. To recite twenty Rak'at Namaz on the night of 1st Rajab, such that in every Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed is beneficial to save oneself from the punishment in the grave.

(11) To fast for four days in the month of Rajab or twelve days in the month of Sha'ban is also beneficial.

(12) To recite Surah-al-Mulk on the grave is an act which saves the dead man from the punishment in the grave. Allamah Qutubuddin Rawandi relates from Ibne Abbas, who says that once a person pitched a tent on a ground not knowing that there was a grave beneath. Thereafter he started reciting Surah-al-Mulk. Suddenly he heard a voice saying that the Surah gives salvation. He related this incident to the Holy Prophet (S.A.W.S.), who replied that, “Verily this Surah frees a person from the punishment in the grave”. Shaikh Kulanini also narrates from Imam Mohammad-al-Baqir (A.S.) who said that the recitation of Surah-al-Mulk saves one from the punishment in the grave.

(13) It is related from the Holy Prophet (S.A.W.S) in “Da'waat” of Allamah Qutubuddin Rawandi that, when a person is being buried and someone recites this supplication (du'a) thrice, the corpse will remain safe from the punishment in the grave till the day of Qayamat:

اللّهُمَّ إنّي أسأَلُكَ بِحَقِّ مُحَمَّدٍ وآلِ مُحَمَّدٍ أنْ لا تُعذِّبَ هذا المَيِّت.

(14) Shaikh Toosi in his ‘Misbahul Mutahajjid’ relates the Holy Prophet (S.A.W.S.) as saying that, if a person recites the following two Rak'at Namaz on friday night, Allah will free him from the punishment in the grave, and save him from fear on the day of Qayamat. In each Rak'at after Surah-al-Hamd recite fifteen times Surah-az-Zilzal.

(15) To recite thirty Rak'at Namaz in the middle part of the month of Rajab, such that in each Rak'at after Surah-al-Hamd recite ten times Srah-at-Tawheed is beneficial to ward off punishment in the grave. In the same manner to recite the above Namaz on the night of 16th and 17th Rajab and the 1st of Sha'ban is also beneficial. On the night of the 1st of Sha'ban to recite 100 Rak'at Nasmaz, such that in each Rak'at after Surah-al-Hamd recite once Surah-at-Tawheed, after ending the Namaz recite fifty times Surah-at-Tawheed. On the night of 24th Sha'ban recite one hundred Rak'at Namaz, such that in each Rak'at after Surah-al-Hamd recite ten times Surah-an-Nasr. Also to recite fifty Rak'at Namaz such that in each Rak'at after Surah-al-Hamd recite fifty times Surah-at-Tawheed, fifty times Surah-al-Falaq, and 50 tiems Surah-an-Naas saves one from the punishment in the grave. To recite the same Namaz on the night of ‘Ashoora’ (10th of Moharram) is also beneficial.

(16) To keep ‘Khake Shifa’ (the mud of the grave of Imam Husain A.S.) in the shroud (kafan), or to rub it on the parts of prostration (Sajdah).

(17) It is narrated from Imam Ja'far-as-Sadiq (A.S.) in “Anware No'maniyah” that if forty persons gather near the body and recite:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Allah will safeguard the dead man from the punishment in the grave.

It is related from Imam Ja'far-as-Sadiq (A.S.) that there was a virtuous man in Bani Israil, regarding whom it was revealed to Prophet Dawood (A.S.) that he was a hypocrite (riyakar). When he died, Hazrat Dawood refrained from attending his funeral. But forty other people attended his funeral and said:

اللّهُمَّ إنّا لا نَعْلَمُ مِنْهُ إلاّ خَيراً وأنْتَ أعْلَمُ بِهِ مِنّا فَاغْفِرْ لَهُ .

Then another forty came and repeated the same, for they were not aware of the hidden reality. Allah then revealed to Dawood (A.S.) and asked him as to why did he not attend his funeral? Hazret Dawood answered, “O Lord! You said that the man was a hypocrite, and so I avoided his funeral”. Allah said, “Verily it was true, but because forty persons bore witness to his goodness, I forgave his sins”. It is Allah's mercy and beneficence who thus forgave His servant with any trial or tribulation.

It is for this reason that the believers (mo'meneen) in the olden days kept their shrouds (kafan) with them, and would request other believers to write down their testimonies on it. The sight of the shroud made them remember death and increase the fear of the hereafter. We too should follow this example and request other mo'meneen to write down their testimonies on our shrouds, and preserve it with us, so that we are always reminded of the hereafter.

Kindness to Parents and Paradise

عَنْ أَبِي الْحَسَنِ )ع) قَالَ: قَالَ رَسُولُ اللٌّهِ  )ص) كُنْ بَارّاً وَ اقْتَصِرْ عَلَى الْجَنَّةِ وَ إِنْ كُنْتَ عَاقّاً فَظّاً فَاقْتَصِرْ عَلَى النَّارِ.

Imam ar-Ridha (as) relates that the Noble Prophet (saws) has said: “Be good and kind to your parents so that your recompense is paradise, and if you have been disowned by them, your abode shall be the fire (of Hell).”

Al-Kafi, Volume 2, pg.348

A Hateful Look

عَنْ أَبِي عَبْدِ اللٌّهِ )ع) قَالَ: مَنْ نَظَرَ إِلَى أَبَوَيْهِ نَظَرَ مَاقِتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ يَقْبَلِ اللٌّهُ لَهُ صَلاَةً. 

Imam as-Sadiq (as) has said: “Allah shall not accept the prayers of a person who looks at his parents with hatred, even if they have been unfair to him!”

Al-Kafi, Volume 4, Page 50

Prophet speaks upon the intelligence of his Ummah!

A group of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn 
Faddal from certain persons of our people from abu ‘Abdallah who has said the following. 
"The holy Prophet never spoke to people from the height and with the full power of his intelligence. The 
holy Prophet (s.a.) has said, "We the community of the Prophets are commanded to speak to people up 
to the level of their intelligence and understanding."

_______________________
Al-Kafi - H 15, Ch. 1, h 15

Love for AhlulBayt

قالَ الإمامُ مُحَمَّدٌ الباقِرُ (ع) :

اَفضَلُ ما يَتَقَرَّبُ بِهِ العِبادُ إِلى الله عَزَّ وَ جَلَّ طاعَةُ الله وَ طاعَةُ رَسُولِهِ وَ طاعَة اُولِي الأمرِ قالَ اَبُو جَعفَـرٍ (ع): حُبُّنا إيمـانٌ وَ بُغضُنا كُفرٌ

الكافي/1/187

Imam Baqir [a.s.] said: "The best means by which servants can obtain nearness to Allah, Mighty and Glorious, is the obedience to Allah, the obedience to His Messenger, and the obedience to those charged with (spiritual) authority."

Then, he [a.s.] added: "The love of us (Ahlul Bayt) is Faith and the hatred of us is infidelity."

Al-Kafi, vol. 1, p. 187

Lesson 1; Death part 3 of 5

Friendship with death:

It is of utmost importance that man should hold death dear and consider it an opportunity of meeting with his Almighty, and not hate it and consider it as evil, but should take lessons from it. He should ask forgiveness from Allah for his sins and tame the rebellious self (nafs). When the call of his Lord comes, he should welcome it with open arms accepting it to be a blessing from Allah. He should be contented with the decree (Qadr) of Allah. He should also rejoice that shortly he would be taken to the presence of Ahlulbait (A.S.) and meet his deceased companions and other believer brothers. He should also not be disheartened by the delay in death but should consider it as an opportunity afforded by Allah to him to repent. This delay would give him a chance to gather provisions useful for his journey to the other world, for the journey is tiresome and full of dangerous valleys & difficult paths.

 

Relating to the removal of the Spirit and its hardships (Sakarat):

“And the stupor of death will come in truth, that is what you were trying of escape”. (Surah-al-Qaf : 19). This stage is full of difficulties & troubles. On one hand a man feels pain, his tongue turns motionless, his bodily components cease to function, while on the other hand weeping & wailing of relatives, grief of their separation  orphanation of children, and the sorrow of leaving behind hardly earned wealth and enormous property for others to feast upon. The wealth which was sometimes gathered by usurpation or through illicit means. The dying man remembers his sins and regrets, but alas, the time (to repent) has passed and accounts closed. Amirul Mo'meneen (A.S.) says, “He (the dying person) regrets over his wealth which he gathered bearing hardships, and now he is being separated from it, leaving it to be feasted upon by his inheritors. His hard earned wealth is left for the use of others.” The dying person feels scared, for he is about to enter an unknown & unexplored world, and is all the more frighted when he witnesses those things which are totally new to him. The Holy Qur'an says, “Certainly you were heedless of it, but now we have removed from you your veil, so your sight today is sharp”. (Surah-al-Qaf: 22) He feels the presence of Angels around him and wonders about what is in store for him. It has been narrated in traditions (Ahadees) that at the time of death, the Holy Prophet (S.A.W.S.) and the Holy Aimmah (A.S.) come near the head of the dying person, who is able to see them. It is narrated in third volume of ‘Bihar-al-Anwar’ that once Imam Ali-ar-Reza (A.S.) went to meet one of his companions (sahabi) who was about to die. He looked towards the Imam (A.S.) and said, “I see the radiant faces of your Grand father (the Holy Prophet), Your Father the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in Your Ancestry. I also see your luminous face along with them”. It is a fact that every dying man has a glimpse of the Aimmah (A.S.), according to his love for and knowledge of them. For a believer mo'min) their sight is a blessing from Allah, and for a hypocrite (munafiq) and disbeliever it is a sign of Allah's wrath. In the Salutation (Ziarat) of Amirul Mo'meneen Ali (A.S.) we utter these words:

السَّلامُ على نِعْمَةِ اللهِ على الأبْرارِ ونَقْمَةِ اللهِ على الجَبَّارِ

The dying man is confused, because on one hand satan (shaitaan) with his companions tries hard to spoil his faith (Eeman), and on the other hand the thought of the arrival of the Angel of death makes him all the more puzzled. He wonders as to in what state would he (the Angel of death) come and how would his spirit be removed. The Commander of the faithful Ali (A.S.) says, “And when the signs of death approaches, he knows not what will befall him.”

Shaikh Kulaini narrates from Imam Ja'far-as-Sadiq (A.S.) who said that once Hazrat Ali (A.S.) was suffering from the ailment of the eye. The Holy Prophet (S.A.W.S.) came to inquire about his health. He saw that Ali (A.S.) was in intense pain and was restless because of it. The Prophet asked him, “Is this anxiety the outcome of the ailment”? Hazrat Ali (A.S.) replied that, “I had never witnessed such a pain before”. The Holy Prophet (to console him) said, “O Ali! when the Angel of death comes to take the spirit of the disbeliever,he brings along with him a club of fire, by which he removes his spirit and the flames of hell scream at the dying man”. The Commander of the faithful sat upright and said, “O Prophet! Please explain to me the tradition (hadees), for I do not fell the pain anymore. Will the spirit of anyone from among your ummat be removed in the same manner”? The Holy Prophet replied, “Yes, three types of persons from among my ummat too will be subjected to this punishment (1) An oppressive (Zalim) ruler, (2) Those who unjustly usurp the rights of orphans, and (3) The bearer of false witness”.

Man due to difficulty or ease during death also sees the effects of his good or bad deeds which he committed. There are also some who turn apostates during death due to some of their bad deeds. “Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them”. (Surah-ar-Room : 10) It has also been narrated that during death (sakarat) or afterwards, the following persons should not be near the dying man: a woman in menses (Haiz) or Istahaza (irregular period), and a polluted (Junoob) person, because the Blessed Angels go away and the dying man falls in trouble. Shaikh Sadooq in his book ‘Ilalush Sharaye’ quotes Imam Ja'far-as-Sadiq (A.S.) as saying, that woman in menses (Haiz) or a polluted person (Junoob) should not remain near the dying person, because the Angels feel disgusted because of it and go away.

In the book ‘Darus Salaam’, the great scholar Sayyed Murtaza Najafi quotes: Once an extreme epidemic broke in Iraq and Arabia. I was seated in the courtyard of the Shrine of the Commander of the faithful Ali (A.S.) with a distinguished Scholar (Aalim) Sayyed Mohammad Baqir Qazwini. He was distributing work for serving the effected people among us, when we saw a youth who was standing in the last rank and was struggling to come near the Sayyed, but could not do so because of immense crowd. Suddenly he started wailing aloud, the Sayyed looked at him and told me to inquire the matter from him. I went to him and asked him the reason for weeping. He replied, “I desire that if I die in the epidemic, the Sayyed should recite the Prayer (Namaze Mayyit) over my dead body individually and not combined as he does (due to many deaths in the epidemic). I returned to the Sayyed and narrated the matter to him. He promised to fulfill his desire. Next day we saw an infant child who came crying to us. When we inquired of him he answered that he was the son of the youth who had come us yesterday with a desire. He told us that he had become the victim of epidemic and was about to die, and he was desirous of meeting the Sayyed. Some of us accompanied Sayyed Mohammad Baqir to meet the dying man. On the way we met a pious man who was coming out of his house. When he saw us he saluted us, and asked us, as to where we were going. We answered that we were going to visit a believer who was in his last moments. With permission he accompanied us in order to share the reward (sawab). When we came to the house, Sayyed Mohammad Baqir entered the room first, then one after the other we entered there in. The dying man was pleased and signaled us to sit. As soon as the pious man who had met us on the way entered, the dying man’s color changed. His face turned pale and in rage signaled him to go away. He became restless as if some trouble had befallen him. We were all the more surprised when we learnt that the dying man did not even know him, whom we could assume to be his enemy. The man excused himself and went out but returned back after sometime. This time when he entered, the dying person was pleased and welcomed him. After sometime we took permission to leave. On the way we asked the pious man the reason for the sudden change in the attitude of the dying man. He replied that he was in the state of pollution (Junoob), and was leaving his house with the intention of performing ceremonial bath (Ghusle janabat) in the public bath. He met us on the way, and not wanting to miss the opportunity of performing this noble task accompanied us. He said that when he first entered the house and saw the dying man's restlessness, he understood and left. To make himself sure he returned back after having performed the ceremonial bath (Ghusle Janabat). He concluded that the dying man had come to know about his impurity because the blessed Angels had left him and he felt immense pain. (Khazeenatul Jawaher)

 

Those deeds whose performance eases death:

Shaikh Sadooq quotes from Imam Ja'far-as-Sadiq (A.S.) that he said, “If a person wishes that his last moments should be easy, he should maintain cordial relations with his kith & kin, and be kind to his parents. Whoever does so, death will be eased, and he will never fall prey to misfortunes in his lifetime”.

It is narrated that once the Holy Prophet (S.A.W.S.) went to see a youth who was in his last moments. He told him to recite Kalamae Tawheed (There is no God but Allah), but they youth could not utter it because his tongue had turned speechless. The Prophet repeated his order but with no awail. He repeated it twice but the youth could not answer. The Prophet turned towards a woman who was sat near the youth's head and asked her if she was his mother. She replied in the affirmative. He then asked her if she was unhappy with her son. She answered that she was certainly unhappy, but would forgive him if the Prophet commanded her to do so. The Prophet told her to forgive him. As soon as she forgave, the youth's speech returned and he recited the ‘Kalema’. The Prophet asked him as to what he saw. He answered that he saw an ugly looking man who had held him by the neck, and was trying to strangle him. The Prophet told him to recite the following:

يا مَنْ يَقْبَلُ اليَسيرَ وَيَعْفُو عَنِ الكَثيرِ اقْبَلْ مِنّي اليَسيرَ وَاعْفُ عَنّي الكَثيرَ إنَّكَ أنْتَ الغَفورُ الرَّحيمُ.

When he did so, the Prophet asked him as to what he saw now. He answered that he saw that a handsome man had come to his rescue while the ugly man had turned back. The Prophet ordered him to recite the above du'a again and after having done so asked him what he saw. He replied that the ugly man had left, and the handsome youth was there by his side comforting him. He uttered these words and breathed his last. The above narration should be understood well, and lesson should be learnt that parents's displeasure becomes the reason for anguish in death. Even after being a companion (Sahabi) of the Prophet, and the Prophet being present besides him, the youth could not recite the ‘kalema’ and was in agony till his mother forgave him.

Imam Ja'far-as-Sadiq (A.S.) says, “For a person who gives clothes to his brother believer during the summer or in winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave.” The Holy Prophet (S.A.W.S.) says, “A person who offers to eat something sweet to his brother believer, the pangs of death will be easy on him”.

Who's a true Shia? Hadith 1

Jabir narrates that Abu Ja’far (Imam Baqir) said: “Is it enough for
a person to (merely) embellish (oneself) as a Shia by professing love
of us, Ahlul-Bait? Nay! By Allah, a person is not our follower except
the one who fears Allah and obeys Him. O' Jabir! Our followers are
not recognized save by humility, submission, honesty, praising Allah
abundantly, fasting and prayers, attending to the poor, needy,
debtors and orphans who live near him, saying the truth, reciting the
Qur'an, withholding the tongue from people except for benediction;
and being trustworthy to their relatives in any affairs."
Jabir asked: "O son of the Messenger of Allah! I do not know
anybody with these traits."
Imam Baqir said: "O' Jabir! Do not let the various sects affect
you. Do you think that it suffices for one to say that he likes Imam
Ali and he is his follower, but does not do anything to support his
claim? Or he says that he likes the Prophet , who is even better
than Imam Ali , but does not take his example and follow his
deeds and act according to the Prophet's tradition. Just having love
for the Prophet is of no use for him. Therefore fear God, and act in
such a way as to attain what is near God, since there is no relation
of kin between God and anyone. The one most loved by God is the
one who is the most pious, and the noblest one is the one who fears
God and obeys Him. I swear by God that it is not possible to get
close to God unless by His obedience, and we do not hold the key to
relief from the Fire of Hell, and no one has any authority over God.
Whoever is obedient to God is our friend, and whoever disobeys God
is our enemy. No one can attain our friendship unless by having
nobility and piety."5

_____________________________________________
5 Al-Kafi, 2:74

Day of Resurrection explained briefly Imam Al-Kadhem (as)

Imam al-Kazim (as) said: “On the day of Resurrection, there will stand on the Divine Throne four individuals from the past generations and four from the later generations. Noah, Abraham, Moses, and Jesus are the four individuals from the past generations. Mohammed, Ali, al-Hasan, and al-Hussein are the four individuals from the later generations. Then, food will be served. Those who visited the shrines of the Imams will be invited to that food. The visitors of my son’s shrine will be the foremost and the most favorable.” [Bihar-ul-Anwar; vol. 22, page 6 (as quoted from al-Kafi)]

Reciting Salawat Removes Hypocrisy

Here are two Ḥasan (Good) or Ṣaḥīḥ (Authentic) ḥadīth about reciting salawāt removes nifāq. Also, in the second ḥadīth it says that the Prophet (صلى الله عليه وآله وسلم) says to “raise your voices” when saying salawāt, which this can be seen in Shī`ah centers all over the world. Both aḥādīth have the same chain of narrators.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّلَاةُ عَلَيَّ وَ عَلَى أَهْلِ بَيْتِي تَذْهَبُ بِالنِّفَاق

`Alī b. Ibrāhīm[1] from his father[2] from Ibn Abī `Umayr[3] from `Abd Allāh b. Sinān[4] from Abī `Abd Allāh said, the Messenger of Allāh (صلى الله عليه وآله وسلم), “Salāh (Prayers) upon me and upon my Ahl al-Bayt removes hypocrisy (nifāq)”[5]

ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص ارْفَعُوا أَصْوَاتَكُمْ بِالصَّلَاةِ عَلَيَّ فَإِنَّهَا تَذْهَبُ بِالنِّفَاقِ

[`Alī b. Ibrāhīm[6] from his father[7] from] Ibn Abī `Umayr[8] from `Abd Allāh b. Sinān[9] from Abī `Abd Allāh, that he heard him say that the Messenger of Allāh (صلى الله عليه وآله وسلم) said, “Raise your voices in Salāh(prayers) upon me, for it removes hypocrisy (nifāq)”[10] 

---

[1] `Alī b. Ibrāhīm b. Hāshim al-Qummī is thiqah (trustworth) according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 260, person # 680) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 100, person #45).

[2] Ibrāhīm b. Hāshim is praised according to al-Najāshī (See: al-Najāshī, al-Rijāl, pg. 16, person # 18), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 12, person # 6) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 5, person #9).

[3] Muḥammad b. Abī `Umayr is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī,al-Rijāl, pg. 326, person # 887), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 404, person # 618 & al-Ṭūsī, al-Rijāl, pg. 265, person # 5413), and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 140, person #16).

[4] `Abd Allāh b. Sinān is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, al-Rijāl,pg. 214, person # 558), al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 291, person # 434) and al-Ḥillī (See: al-Ḥillī’s al-Khulāṣah, pg. 104-105, person #15).

[5] al-Kulaynī, al-Kāfī, vol. 2, pg 492, ḥadīth # 8; al-Majlisī said this ḥadīth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ (ḥadīth)) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 12, pg. 98).

[6] Refer to footnote 1.

[7] Refer to footnote 2.

[8] Refer to footnote 3.

[9] Refer to footnote 4.

[10] al-Kulaynī, al-Kāfī, vol. 2, pg 493, ḥadīth # 13; al-Majlisī said this ḥadīth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ (ḥadīth)) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 12, pg. 99).

Bibliography

al-Ḥillī. al-Khulāṣah al-`Aqwāl. 1st ed. 1 vols. Qum: , Dār al-Dukhā’ir, 1411.

al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.

al-Majlisī. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.

al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. al-Rijāl. 1st. Qum: Mu’assasah al-Nashr al-Islāmī, 1415.

What is the knowledge?"

The following Hadith, in addition to other valuable information therein, also makes it possible
for one to learn about the source and emergence of Hadith.

• This Hadith is Ṣaḥīḥ (Authentic) and is found also in Biharal-Anwaar

"A number of our people have narrated from Ahmad ibn Muhammad, from ‘Abd Allah ibn al-Hajjal, 
from Ahmad ibn ‘Umar al-Halabi, from abu Basir who has said the following:
‘Once I went to see abu ‘Abd Allah (as) and said to him, "May Allah take my 
soul in service for your cause, I would like to ask you a question. Is there anyone else in this house 
who may hear my words?’" 



The Imam (as) then folded the curtain between his room and the next room
and looked into it. Then the Imam (as) said, "O abu Muhammad, ask whatever 
you wish."


I said, "May Allah take my soul in service for your cause, your followers say that the Messenger of 
Allah taught Ali (as) a thousand chapters of knowledge and from each chapter 
there opened a thousand chapters. I then said, "This, I swear by Allah, is knowledge." He would mark
the ground with his staff (perhaps a sign of thinking) for a while. He then said, "That is knowledge 
but it is not that." The narrator has said that the Imam (as) said, "O abu 
Muhammad, with us there is al-Jami‘a. Do they know what al-Jami‘a is?"


I asked, "May Allah take my soul in service for your cause. What is al-Jami‘a?"

The Imam (as) said, "It is a parchment seventy yards long by the yards of the 
Messenger of Allah. It contains his dictations from his very own mouth that are recorded onto it in the 
handwriting of Ali (as). It contains all the lawful and unlawful, and all matters 
that people need. Even the law of compensation for a scratch caused to a person." He then extended
his hand towards me and asked, "May I, O abu Muhammad?" I replied, "May Allah take my soul in 
service for your cause, I am entirely at your disposal." He pinched me with his hand and said, "The 
law of compensation, even for this much, is included therein." He seemed angry. I said, "This, I swear by Allah is knowledge."


The Imam (as) said, "It certainly is knowledge but not that one." The Imam
(as) remained silent for a while and then said, "With us there is al-Jafr. Do 
they know what al-Jafr is?"
I asked, "What is al-Jafr?"
The Imam (as) said, "It is a container made of skin that contains the 
knowledge of the prophets and the executors of their wills. It is the knowledge of the scholars in the past from the Israelites."
I said, "This certainly, is the knowledge."


The Imam (as) said, "It certainly is knowledge but not that knowledge." The
Imam (as) remained silent for a while and then said, "With us there is the book 
(Mushaf) of Fatima, (as). Do they know what Mushaf of Fatima is?" The
Imam (as) said, "Mushaf of Fatima is three times bigger than your Quran. 
There is not even a single letter therein from your Quran."


I then said, "This, I swear by Allah, is the knowledge."

The Imam (as) said, "This certainly is knowledge, but it is not that." The Imam
(as) remained silent for a while and then said, "With us there is the knowledge
of whatever has been, and the knowledge of everything that will come into being to the Day of Judgment."
I said, "May Allah take my soul in service for your cause. This, I swear by Allah, certainly, is the
knowledge."
The Imam (as) said, "It certainly is knowledge but not that knowledge."
I asked, "May Allah take my soul in service for your cause. What is the knowledge?"
The Imam (as) said, "It is whatever takes place during the night and during the day, one matter after the other matter, and one thing after the other to the Day of Judgment."

• (Al-Kafi Vol. 1, H 614, Ch. 40, h1)

Power of Fatiha to Raise the Dead Back Alive

Here is a Hasan (Good) ḥadīth from Imām al-Sādiq (عليه السلام) that says do not be astonished if you were to read Sūrah al-Fātiḥah upon a dead person and he comes back to life. This shows the amazing power and the miracle of the Qur’ān.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ قُرِئَتِ -
الْحَمْدُ 

-عَلَى

 مَيِّتٍ سَبْعِينَ مَرَّةً ثُمَّ رُدَّتْ فِيهِ الرُّوحُ مَا كَانَ ذَلِكَ عَجَباً

From Mu`āwiyah bin `Ammār from Abī `Abd Allāh (عليه السلام) said: “If you read al-Hamd (al-Fātiḥah) upon a deceased 70 times, then his spirit is return in him (i.e. comes back to life), do not be amazed at that”

Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 623, hadeeth # 16

Grading:

1.     Al-Majlisī said this hadeeth is Hasan (Good)à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 511

Breakdown of the isnaad (chain of narrators):

علي بن إبراهيم (`Alī bin Ibrāhīm al-Qummī) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 260, person # 680

2.     Ibn Dawood, Rijaal, pg. 237, person # 998

3.     Al-Hillee, Al-KhulaaSah, pg. 100, person # 45

أبيه (Ibrāhīm bin Hāshim al-Qummī) is praised / thiqah according to:

1.     Al-Najaashee, Rijaal, pg. 16, person # 18

2.     Al-Toosi, Al-Fihrist, pg. 12, person # 6

3.     Ibn Dawood, Rijaal, pg. 20, person # 43

4.     Al-Hillee, Al-KhulaaSah, pg. 5, person # 9

ابن أبي عمير (Muhammad bin Abī `Umayr) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 326, person # 887

2.     Al-Toosi, Al-Fihrist, pg. 404, person # 618

3.     Al-Toosi, Rijaal, pg. 265, person # 5413

4.     Ibn Dawood, Rijaal, pg. 277, person # 1250

5.     Al-Hillee, Al-KhulaaSah, pg. 140, person # 16

مُعَاوِيَةَ بْنِ عَمَّارٍ (Mu`āwiyah  bin `Ammār) is thiqah (trustworthy) according to:

1.     Al-Najaashee, Rijaal, pg. 411, person # 1096

2.     Ibn Dawood, Rijaal, pg. 350, person # 1557

3.     Al-Hillee, Al-KhulaaSah, pg. 166, person # 1

Further insight on this supreme Surah will be produced, with Imam Al-Askari (as)'s tafseer, and it's great picture. by our Ulema...

Dua for leaving your home

Here are six Authentic hadīth on what we can say when we leave our house. Each du`ā’is different, so you can choose which one you would like to recite when you leave your house.

Supplication # 1

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَرَّازِ عَنْ أَبِي حَمْزَةَ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يُحَرِّكُ شَفَتَيْهِ حِينَ أَرَادَ أَنْ يَخْرُجَ وَ هُوَ قَائِمٌ عَلَى الْبَابِ فَقُلْتُ إِنِّي رَأَيْتُكَ تُحَرِّكُ شَفَتَيْكَ حِينَ خَرَجْتَ فَهَلْ قُلْتَ شَيْئاً قَالَ نَعَمْ إِنَّ الْإِنْسَانَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ قَالَ حِينَ يُرِيدُ أَنْ يَخْرُجَ

From Abī Ḥamzah said, I saw Abā `Abd Allāh (عليه السلام) moving his lips when he wanted to leave and he was standing at the door. I said: ‘I see you moving your lips when you want to leave, did you say something?’ He (عليه السلام) said: ‘Yes, when a man leaves from his house he should say when he wants to leave:

«اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ» ثَلَاثاً

«Allāhu Akbar Allāhu Akbar» - three (times)

«بِاللَّهِ أَخْرُجُ وَ بِاللَّهِ أَدْخُلُ وَ عَلَى اللَّهِ أَتَوَكَّلُ» ثَلَاثَ مَرَّاتٍ

«By Allāh I leave, and By Allāh I enter, and I (place my) trust in Allāh» - three times

«اللَّهُمَّ افْتَحْ لِي فِي وَجْهِي هَذَا بِخَيْرٍ وَ اخْتِمْ لِي بِخَيْرٍ وَ قِنِي شَرَّ كُلِّ دَابَّةٍ أَنْتَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ»

«O Allāh, open my direction for me with this goodness, and seal this with goodness, and protect me from every evil beast that you take by your control. My lord is upon the right path»

لَمْ يَزَلْ فِي ضَمَانِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَرُدَّهُ اللَّهُ إِلَى الْمَكَانِ الَّذِي كَانَ فِيهِ

He will be in the protection of Allāh (عَزَّ وَ جَلَّ) until Allāh returns him to his place (house) that which he was in (before)

Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 540, ḥadīth # 1

Grading:

1.     Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ)à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 319

Supplication # 2

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ أَتَيْتُ بَابَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَوَافَقْتُهُ حِينَ خَرَجَ مِنَ الْبَابِ فَقَالَ

From Abī Ḥamzah al-Thumālī said, I came to the door of `Alī bin al-Ḥussayn (عليه السلام) to accept him (i.e. greet him), when he was leaving from the door he (عليه السلام) said:

«بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ وَ تَوَكَّلْتُ عَلَى اللَّهِ»
«In the name of Allāh, I belive in Allāh, and I (place my) trust in Allāh»

ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنَّ الْعَبْدَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ عَرَضَ لَهُ الشَّيْطَانُ فَإِذَا قَالَ بِسْمِ اللَّهِ قَالَ الْمَلَكَانِ كُفِيتَ فَإِذَا قَالَ آمَنْتُ بِاللَّهِ قَالا هُدِيتَ فَإِذَا قَالَ تَوَكَّلْتُ عَلَى اللَّهِ قَالا وُقِيتَ فَيَتَنَحَّى الشَّيْطَانُ فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ كَيْفَ لَنَا بِمَنْ هُدِيَ وَ كُفِيَ وَ وُقِيَ قَالَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ عِرْضِي لَكَ الْيَوْمَ ثُمَّ قَالَ يَا أَبَا حَمْزَةَ إِنْ تَرَكْتَ النَّاسَ لَمْ يَتْرُكُوكَ وَ إِنْ رَفَضْتَهُمْ لَمْ يَرْفُضُوكَ قُلْتُ فَمَا أَصْنَعُ قَالَ أَعْطِهِمْ مِنْ عِرْضِكَ لِيَوْمِ فَقْرِكَ وَ فَاقَتِكَ

He (عليه السلام) said: ‘O Abā Ḥamzah, When a servant leaves from his house shayṭan comes to him, and if he says: ‘In the name of Allāh’, two angels will say: ‘That is enough for you.’ And when he says: ‘I believe in Allāh’. They say: ‘You are guided’ And when he says ‘I trust Allāh’ They say: ‘You are protected’ then shayṭān gives upon you and says to some of them ‘What can we do to the one who is guided, sufficed and protected?’ He (the narrator) said, then he(عليه السلام) said: ‘O Allāh, my self-respect is with you today’ then He (عليه السلام) said: ‘O Abā Ḥamzah, if you (try) abandon the people, they will not abandon you, and if reject them, they will not reject you’ I said: ‘What can I do?’ he (عليه السلام) said: ‘Give them from your self-respect for today (when) you will be impoverished and needy’
Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541, ḥadīth # 2

Grading:

1.     Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic) à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 321

Supplication # 3

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي حَمْزَةَ قَالَ اسْتَأْذَنْتُ عَلَى أَبِي جَعْفَرٍ ع فَخَرَجَ إِلَيَّ وَ شَفَتَاهُ تَتَحَرَّكَانِ فَقُلْتُ لَهُ فَقَالَ أَ فَطَنْتَ لِذَلِكَ يَا ثُمَالِيُّ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ إِنِّي وَ اللَّهِ تَكَلَّمْتُ بِكَلَامٍ مَا تَكَلَّمَ بِهِ أَحَدٌ قَطُّ إِلَّا كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ قَالَ قُلْتُ لَهُ أَخْبِرْنِي بِهِ قَالَ نَعَمْ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ

From Abī Hamzah (عليه السلام) said: I took permission for Abī Ja`far (عليه السلام), and he came out to me, and his lips were moving. I asked (about it) to him,  so he (عليه السلام) said: ‘Did you notice that, O Thumālī?’ I said: Yes, may I be your ransom’ He (عليه السلام) said: ‘I, by Allāh, I say the words no one has ever spoke, except Allāh has sufficed him in what is important to him from the affairs of his world, and his hereafter’ He (al-Thumālī ) said, I said to him: ‘Inform me of it’ He (عليه السلام) said: ‘Yes, whoever when leaving from his home says:

«بِسْمِ اللَّهِ حَسْبِيَ اللَّهُ تَوَكَّلْتُ عَلَى اللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَ عَذَابِ الْآخِرَةِ»
«In the name of Allāh, Allāh is enough for me, I (place my) trust in Allāh. O Allāh I ask you for you in all my affairs, and I seek refuge in you from humiliation of this world, and the punishment of the hereafter»

كَفَاهُ اللَّهُ مَا أَهَمَّهُ مِنْ أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ

Allāh will be sufficient for him in what is important to him from the affairs of his world, and his hereafterSource:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541, ḥadīth # 3

Grading:

1.     Al-Majlisī said this hadeeth is Muwaththaq (Reliable) à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 323

Supplication # 4

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ قَالَ حِينَ يَخْرُجُ مِنْ بَابِ دَارِهِ

From Abī Baṣīr from Abī Ja`far (عليه السلام): ‘Whoever says when leaving from the door of his house:

«أَعُوذُ بِمَا عَاذَتْ بِهِ مَلَائِكَةُ اللَّهِ مِنْ شَرِّ هَذَا الْيَوْمِ الْجَدِيدِ الَّذِي إِذَا غَابَتْ شَمْسُهُ لَمْ تَعُدْ مِنْ شَرِّ نَفْسِي وَ مِنْ شَرِّ غَيْرِي وَ مِنْ شَرِّ الشَّيَاطِينِ وَ مِنْ شَرِّ مَنْ نَصَبَ لِأَوْلِيَاءِ اللَّهِ وَ مِنْ شَرِّ الْجِنِّ وَ الْإِنْسِ وَ مِنْ شَرِّ السِّبَاعِ وَ الْهَوَامِّ وَ مِنْ شَرِّ رُكُوبِ الْمَحَارِمِ كُلِّهَا أُجِيرُ نَفْسِي بِاللَّهِ مِنْ كُلِّ شَرٍّ»
«I seek refuge with what the Angels of Allāh seek refigure from the evil of this new day, which when His Sun disappears, it will not come back. (I seek protection) from the evil of myself, and from the evil of others, and from the evils of the shayāṭīn (pl. of shayṭān), and from the evil of whoever naṣb (hate) the walī of Allāh, and from the evil of the Jinn, and Man, and from the evil of the beasts, and reptiles, and from the evil of the composition of all the harām (thing). I employ myself with Allāh from every evil»

غَفَرَ اللَّهُ لَهُ وَ تَابَ عَلَيْهِ وَ كَفَاهُ الْهَمَّ وَ حَجَزَهُ عَنِ السُّوءِ وَ عَصَمَهُ مِنَ الشَّرِّ

Allāh will pardon him, and forgive him, and suffice him in what is important, and restrain him from badness and protect him from evil
Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 541-542, ḥadīth # 4

Grading:

1.     Al-Majlisī said this hadeeth is Ṣaḥīḥ (Authentic) à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 324

Supplication # 5

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَقُلْ

From Mu`āwiyah bin `Ammār from Abī `Abd Allāh (عليه السلام) said: ‘When you leave from your home, then say:

«بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ مَا خَرَجْتُ لَهُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا خَرَجْتُ لَهُ اللَّهُمَّ أَوْسِعْ عَلَيَّ مِنْ فَضْلِكَ وَ أَتْمِمْ عَلَيَّ نِعْمَتَكَ وَ اسْتَعْمِلْنِي فِي طَاعَتِكَ وَ اجْعَلْ رَغْبَتِي فِيمَا عِنْدَكَ وَ تَوَفَّنِي عَلَى مِلَّتِكَ وَ مِلَّةِ رَسُولِكَ ص»

«In the name of Allāh, I (place my) trust in Allāh, there is strength and no power except by Allāh. O Allāh, I ask you for good of what I come out, and I seek refuge in you from evil, and I have come out. O Allāh, expand for me from Your grace, and complete upon me your blessing, and apply me in obey You, and make me desire in what is from You, allow me to die upon Your religion, and the religion of Your Messenger (صلى الله عليه وآله وسلم)»

Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 542, ḥadīth # 5

Grading:

1.     Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ) à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 325

Supplication # 6

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ حِينَ يَخْرُجُ مِنْ مَنْزِلِهِ عَشْرَ مَرَّاتٍ لَمْ يَزَلْ فِي حِفْظِ اللَّهِ عَزَّ وَ جَلَّ وَ كِلَاءَتِهِ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ

`Umar bin Yazīd said, Abū `Abd Allāh (عليه السلام) said: ‘Whoever recites ‘Qul Huwa Allāhu Aḥad’ (Surah al-Ikhlāṣ) ten times when he leaves from his house, he will continue to be in the protection of Allāh (عَزَّ وَ جَلَّ) and in His custody until he returns to his house’
Source:

1.     Al-Kulaynī, Al-Kāfī, ed. `Alī Akbar al-Ghaffārī, 8 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 3^rd Edition, 1388 AH), vol. 2, pg. 542, ḥadīth # 8

Grading:

1.     Al-Majlisī said this hadeeth is Ḥasan Kal-Ṣaḥīḥ (Good like a Ṣaḥīḥ) à Mir’āt Al-`Uqūl, 26 vols., (Tehran: Dār al-Kutub al-Islāmiyyah, 1410 AH), vol. 12, pg. 327