Morning azkar (Adhkar as-sabah) with meaning

'Abdullah ibn Khubayb (may Allah be pleased with him), the great Companion, reports that they went out one night when it was raining heavily and it was extremely dark, looking for the Messenger of Allah (may Allah's peace and blessings be upon him) to lead them in prayer and they found him. The Prophet (may Allah's peace and blessings be upon him) said to him: "Say," i.e., recite, but he recited nothing. The Prophet (may Allah's peace and blessings be upon him) repeated his words to him, so, ‘Abdullah said: What should I recite, O Messenger of Allah? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: Recite Surat al-Ikhlās {Say: “He is Allah, the One”} and Al-Mu‘awwidhatān: Surat {Say, “I seek refuge with the Lord of the daybreak} and Surat {Say, “I seek refuge with the Lord of mankind} in the evening and morning three times and they will protect you from all evils and guard you against all harms.

Benefits

• It is recommended to recite Surat al-Ikhlās and Al-Mu‘awwidhatān in the morning and evening, as they provide protection against all kinds of evil.
• The merit of reciting Surat al-Ikhlās and Al-Mu‘awwidhatān.

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Upon reaching the morning, i.e., the early part of the day, with the break of dawn, the Prophet (may Allah's peace and blessings be upon him) used to say:

(O Allah, by You we have reached the morning) enjoying Your protection, overwhelmed with Your Favor, preoccupied with remembering You, seeking help with Your name, encompassed by Your guidance, and proceeding with Your might and strength. (And by You we have reached the evening, by You we live, and by You we die), i.e., like the previous wording along with reciting it in the evening saying: O Allah, by You we have reached the evening. So, by Your name, the Bestower of Life, we live, and by Your name, the Bringer of Death, we die. (And to You is the Resurrection), the return to life after death, and the separation after assembly. We continue like this at all times and in all situations, and I will never stop or leave it.

Upon reaching the evening, right after ‘Asr, he would say: (O Allah, by You we have reached the evening, and by You we have reached the morning, by You we live, and by You we die, and to You is the final destination), the return in this world, and the return in the Hereafter, as it is You Who give me life and it is You Who cause me to die.

Benefits

• It is recommended to recite this supplication in the morning and the evening following the example of the Prophet (may Allah's peace and blessings be upon him).
• The slave needs his Lord in all situations and at all times.
• What is preferable in reciting the Adhkār (regular supplications) in the morning: from the break of dawn until sunrise in the early morning, and from the time after ‘Asr (afternoon) until just before sunset. If one happens to say them after such times, i.e., in the morning after the rise of Duha (forenoon), it will be sufficient for him, and if he says them after Zhuhr, it will be sufficient for him, and if he says them after Maghrib, it will be sufficient for him, as this is a time for making Dhikr.
• His saying "And to You is the Resurrection" is suitable for the morning, as it reminds him of the major Resurrection when people die and are resurrected on the Day of Judgment. Similarly, it is a new return to life, a new day on which the souls are returned, people go in different directions, and this new morning that is created by Allah breathes to be a witness upon the son of Adam, and its times and periods act as a safe deposit to keep our deeds.
• His saying "and to You is the final destination" is suitable for the evening, as it is the time when people return from their work and from going around seeking their interests and living. They return to their homes and resort to rest after being dispersed. This reminds one of returning to Allah Almighty, to Whom the return and the final destination will be.

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It was from the guidance of the Prophet (may Allah’s peace and blessings be upon him) to say these blessed supplications in the morning and evening. "The evening has reached and the dominion belongs to Allah"; that's the time of evening has entered and the dominion continues therein to be for Allah exclusively. "And praise be to Allah"; that is we realize that the dominion therein belongs to Allah and all praise is due to Allah alone. "There is no god but Allah"; that is divinity belongs exclusively to Him. "O Allah, I ask You for the good of this night"; that is the goodness of it, as well as the goodness that occurs in it, and the goodness that rests in it. "And I seek refuge with You from the evil of this night and the evil (therein)"; that is from the nights and what lies therein of evil concerning religion and worldly affairs. "O Allah, I seek refuge with You from laziness"; that is from sluggishness in obedience while having the ability. "Senility" means aging that leads to the loss and weakness of some abilities, which is reversal to the most decrepit old age, because the purpose of life, represented in knowledge and action, are missed in such a stage. "And woeful aging"; that is senility and feeble-mindedness, and it was narrated with a different pronunciation meaning vanity. The meaning intended by "woeful aging" is the loss of reason that aging results in, as well as confusion and disorder in judgment, and the incapability to perform acts of obedience and other such things that worsen the condition. "And the torment in the grave"; that is from its punishment or from whatever causes it. "In the morning, he used to say that as well"; that's what he said in the evening. However, he would replace "the evening" with "the morning" and "the night" with "the day" saying: "O Allah, I ask You for the good of this day."

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The Prophet (may Allah's peace and blessings be upon him) informs that seeking forgiveness has certain wordings, the greatest of which is to say: "Allāhumma anta rabbi la ilāha illa ant khalaqtani wa ana ‘abduk wa ana ‘ala ‘ahdika wa wa‘dika mastata‘t a‘ūdhu bika min sharri ma sana‘t abū’u laka bini‘matika ‘alayya wa abū’u bidhanbi faghfir li fa innahu la yaghfiru adh-dhunūba illa ant (O Allah, You are my Lord. You created me, and I am Your slave. I will remain faithful to Your covenant and promise as much as possible. I seek refuge with You from the evil of what I have done. I acknowledge Your favor upon me, and I admit my sin. So, forgive me. Indeed, none can forgive sins but You)." Here, the slave first acknowledges the oneness of Allah and that Allah is his Creator and God, with no partner. He states that he adheres to his covenant with Allah Almighty, to believe in Him and obey Him as much as he can because no matter what the slave offers of worship, he cannot carry out all of Allah's commands or show sufficient gratitude for the blessings He has bestowed upon him. The slave, then, seeks refuge with Allah and holds fast to Him, as He is the One with Whom refuge is sought against the evil he committed. He willingly admits and acknowledges the favor of Allah upon him, and again admits and acknowledges his sins and misdeeds. After imploring Allah, he supplicates his Lord to forgive him by concealing his sins and protecting him from dire consequences through His pardon, favor, and mercy, as none can forgive sins but Allah Almighty. Then, the Prophet (may Allah's peace and blessings be upon him) stated that this supplication is from the morning and evening Adhkār (regular supplications), and whoever recites it with certainty while recalling its meanings and believing in them at the beginning of his day, from sunrise till the sun's decline, i.e., at daytime, and he dies, he will enter Paradise. And whoever recites it at night, from sunset till the break of dawn, and dies before the morning, he will enter Paradise.

Benefits

• There are various forms of Istighfār (seeking Allah's forgiveness) and some of them are better than others.
• One should be keen on reciting this supplication, which is the best in seeking Allah's forgiveness.

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The Prophet (may Allah's peace and blessings be upon him) clarified that whoever says three times every morning, after the break of dawn, and every evening, before sunset: (In the name of Allah with Whose name) I seek help and protection against whatever is harmful that can cause no harm no matter how great it is along with mentioning His name, (in the earth) and the afflictions coming thereof (and the heaven) and the afflictions descending therefrom, (and He is the All-Hearing) of what we say (the All-Knowing) of our conditions.

Whoever says it in the evening will not be overtaken by calamity until the morning comes, and whoever says it in the morning will not be overtaken by calamity until the evening comes.

The Hadīth narrator, Abān ibn ‘Uthmān, was then afflicted with paralysis, i.e., loss of control over one half of the body, so the man who heard the Hadīth from him kept looking at Abān in wonder. Thereupon, Abān said to the man: Why are you looking at me?! By Allah, I did not tell a lie about 'Uthmān, nor did ‘Uthmān tell a lie about the Prophet (may Allah's peace and blessings be upon him). However, that day when I was afflicted by this, Allah did not decree for me to say it; I got angry, and I forgot to say the aforementioned words.

Benefits

• It is recommended for one to recite this Dhikr (regular supplication) in the morning and the evening to enjoy protection, by the permission of Allah Almighty, against being overtaken by affliction, harm, calamity, etc.
• The early predecessors' firm belief in Allah and their belief in what the Messenger of Allah (may Allah's peace and blessings be upon him) reported.
• Among the benefits of prescribing Dhikr in the morning and the evening is to prevent a Muslim from being heedless and help him continuously recall the fact that he is a slave of Allah Almighty.
• The fulfillment of the effect of Dhikr depends on the degree of faith of the one who remembers Allah, his submissiveness, the presence of his heart along with sincerity and certitude.

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The Prophet (may Allah's peace and blessings be upon him) never abandoned these supplications in the evening and the morning:

(O Allah, I ask You for well-being) and freedom from diseases, misfortunes, worldly adversities, desires, and religious trials (in this world and the Hereafter), i.e., in this life and the next.

(O Allah, I ask You for pardon) and the elimination and forgiveness of sins (and well-being) and freedom from defects (in my religion), namely Shirk (polytheism), religious innovations, and sins; (my worldly life), namely calamities, harm, and evils; (my family) my wives, children, and relatives; (and my wealth) and my properties and my work.

(O Allah, conceal my imperfections) and my defects, flaws, and negligence and erase my sins (secure my fears), my dread, and my terror.

(O Allah, protect me) and ward off distress and whatever is harmful away from me (from before me, from behind me, from my right, from my left, and from above me), asking Allah to protect him from all directions since adversities and misfortunes can affect and approach man only from one of these directions.

(and I seek refuge with Your greatness from being suddenly killed) and unexpectedly taken and destroyed (from beneath me) by being swallowed up by the earth.

Benefits

• Reciting these words regularly in pursuit of the Prophet's example.
• Man is commanded to ask Allah for well-being in this world just as he is commanded to ask Him for well-being in the religion.
• At-Tībi said: He mentioned all of the six directions because calamities come therefrom, and he stressed the direction from underneath given the atrociousness of the calamity coming therefrom.
• What is preferable in reciting the Adhkār (regular supplications) in the morning: from the break of dawn until sunrise in the early morning, and from the time after ‘Asr (afternoon) until just before sunset. If one happens to say them after such times, i.e., in the morning after the rise of Duha (forenoon), it will be sufficient for him, and if he says them after Zhuhr, it will be sufficient for him, and if he says them after Maghrib, it will be sufficient for him, as this is a time for making Dhikr.
• That which is proven by evidence to be recited at a specific time at night, such as reciting the last two verses of Surat al-Baqarah, can be recited after sunset.

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This Dhikr is one of the supplications that are recited in the morning and in the evening, which the Prophet (may Allah’s peace and blessings be upon him) taught Abu Bakr (may Allah be pleased with him), who said: "Teach me!" So, the Prophet (may Allah's peace and blessings be upon him) taught him a Dhikr and a supplication that he could recite every morning and every evening. He ordered him to say: O Allah, the Creator of the heavens and the earth in an unprecedented manner, Who originated them and brought them into existence from non-existence. Knower of what is hidden from the creatures and what is apparent to them, because Allah, the Almighty, knows the present, the past, and the future. Lord of everything and its Possessor, as Allah, the Almighty, is the Lord of everything and the Owner of everything. I testify with my tongue and heart that there is no god but You. Everything worshiped other than Allah is a false deity that has no right to be worshiped, and none has the right to be worshiped but Allah alone, may He be Glorified. I seek refuge in You from the evil of my own self, because the self has evils, as a verse reads: {And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy} [Yusuf: 53]. So, if Allah does not protect you from the evils of your own self, then it will harm you and order you to do evil things. If He protects you from its evil, then He has guided you to all goodness. The Prophet (may Allah's peace and blessings be upon him) concluded his supplication with: and from the evil of the devil and the evil of polytheism to which he calls, or from the evil of his trap which he sets for people through desires, doubts, or other means of temptation. The completion of the supplication is to say: I seek refuge in Allah from committing evil against myself or causing evil to another Muslim. This supplication is what the Prophet (may Allah's peace and blessings be upon him) taught Abu Bakr to say in the morning, evening, and before going to bed.

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The Prophet (may Allah's peace and blessings be upon him) left the house of his wife Juwayriyah, Mother of the Believers, (may Allah be pleased with her) early in the morning after performing the Fajr prayer, while she was sitting in her place of prayer. He returned after the sun had passed its zenith, during the time of Duha, and she was still sitting in the same spot. He then said: Are you still in the state I left you in? She replied: Yes. The Prophet (may Allah's peace and blessings be upon him) said: I said four words after I had left you, and I repeated them three times. If they were to be weighed in terms of reward against all that you have been saying during the time you have been sitting here, they would outweigh them. (Glory be to Allah) and may He be Exalted above all imperfections (and all praise is due to Him). For to Him belongs the beautiful praise for having guided to that (by the number of His creation) whom none can count but Allah, (by His own pleasure) as much as pleases Him with those of His slaves with whom Allah is pleased—something that cannot be encompassed, (by the weight of His Throne), which is the greatest and heaviest of the whole creation, (and by the ink of His words) and the words of Allah are countless and endless. This encompasses and includes the three aspects, as the ink of His words, exalted is He, is limitless in its extent, description, and number. However, the intent here is to emphasize the great abundance. First, a countable measure is mentioned—the number of His creations. Then, it progresses to something even greater, expressed as "His own pleasure." Next is the weight of the greatest creation, the Throne. The first relates to number and quantity, the second to description and quality, and the third to greatness and weight.

Benefits

• Manifesting the merit of these words and encouraging their saying.
• The forms of Dhikr (remembrance of Allah) vary in their merit as some forms are preferable to others.
• An-Nawawi commented on his statement (Glory be to Allah and all praise is due to Him, by the ink of His words), saying: The intent here is to emphasize the abundance. First, it mentions what can be contained by a large count—the number of creations—then the weight of the Throne. It then ascends to something even greater, expressed by this phrase, meaning something that cannot be counted, just as His words cannot be counted.
• Ibn al-Qayyim said: What arises in the heart of the one who remembers Allah saying: (Glory be to Allah and all praise is due to Him, by the number of His creation...)—of awareness, exaltation, and glorification of Allah to this specified extent—is greater than what arises in the heart of the one who simply says: "Glory be to Allah" alone.
• Guidance to comprehensive phrases that contain few words but bring immense virtue and reward.

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The Prophet (may Allah's peace and blessings be upon him) informs about the dhikr that says: "Lā ilāha illa Allah wahdahu lā sharīka lahu, lahu al-mulku wa lahu al-hamdu, wa huwa ‘ala kulli shay’in qadīr (There is no god but Allah, alone, with no partner; to Him belongs the dominion, and praise is due to Him, and He has power over all things)", and it means: None is worthy of worship except Allah, alone, with no partner, and that He is the Possessor of the whole dominion and the One worthy of praise along with love and extolment, apart from all else; and that He is Powerful and nothing escapes His power. Whoever repeats this dhikr ten times during a day will have a reward similar to the reward for manumitting four slaves from the children of Ishmael, the son of Abraham (peace be upon both of them). He singled out the children of Ishmael because they are nobler than others.

Benefits

• The Hadīth shows the merit of this dhikr, which contains attribution of the divinity, the dominion, the praise, and the complete power to Allah Almighty alone.
• The reward for this dhikr is attained by one who says it successively or sporadically.

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The Prophet (may Allah's peace and blessings be upon him) informs that whoever says "subhān Allah wa bihamdih (glory be to Allah, and praise be to Him)" one hundred times a day, his sins will be erased and forgiven, even if they were as much as the white foam that appears above the water of the sea when it is wavy and stormy.

Benefits

• This reward is attained by one who says it during a day in a successive or sporadic manner.
• Tasbīh (glorification) is to exalt Allah above any imperfection, and hamd (praise) is to attribute perfection to Him while loving and extolling Him.
• What is intended in the Hadīth is the expiation of minor sins. As for the major sins, repentance is a must.

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