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Sūrah al-Fātiḥah; The most powerful and comprehensive Du’ā بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ. ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ. ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ. مَٰلِكِ يَوۡمِ ٱلدِّينِ. إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ. ٱهۡدِنَا ٱلصِّرَٰطَ ٱلۡمُسۡتَقِيمَ. صِرَٰطَ ٱلَّذِينَ أَنۡعَمۡتَ عَلَيۡهِمۡ غَيۡرِ ٱلۡمَغۡضُوبِ عَلَيۡهِمۡ وَلَا ٱلضَّآلِّينَ. In the name of Allah, the Entirely Merciful, the Especially Merciful. [All] praise is [due] to Allah, Lord of the worlds - The Entirely Merciful, the Especially Merciful, Sovereign of the Day of Recompense. It is You we worship and You we ask for help. Guide us to the straight path - The path of those upon whom You have bestowed favor, not of those who have earned [Your] anger or of those who are astray. Bi-smi llāhi r-raḥmāni r-raḥīmi. Alḥamdu-lillāhi Rabbi-l-ʿālamīn, ar-Raḥmāni-r-Raḥīm, Māliki yawmi-d-dīn, iyyāka naʿbudu wa iyyāka nastaʿīn, ihdina-ṣ-Ṣirāṭa-l-Mustaqīm, ṣirāṭa-lladhīna anʿamta ʿalayhim ghayri-l-maghḍūbi ʿālayhim wa la-ḍ-ḍāllīn. "It is You we worship identifies the objective, and it is You we seek for help states the means of achieving that objective. Allah is the means of worshipping Allah. The beginning is from Allah and the end is to Allah.” The Straight Path in this context is not just Islam as a whole; it is the path to knowing what is right and following it in every aspect of our lives. Because adherence to the Straight Path is an arduous task, Allah has commanded that we supplicate and ask Him to guide us to it a minimum of 17 times a day. -Ibn Taymiyah and Mukhtasar Minhaaj al-Qasideen.

رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ. Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire. Rabbana innana amanna faghfir lana dhunubana wa qina adhabannar. In the Ayah preceding this one, Allah mentions some of the rewards Paradise has in store for the pious (those who have Taqwa). Here, He mentions that these same pious Believers invoke Him with the supplication mentioned above. Hence, it is the pious, or those who refrain from what Allah has forbidden, who will attain His forgiveness and His protection from the Hellfire. This, therefore, excludes those who ask for forgiveness with nothing more than their tongues, and without doing what is required to attain forgiveness. -Tafseer at-Tahreer wa’l-Tanweer.

قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلۡمُلۡكِ تُؤۡتِي ٱلۡمُلۡكَ مَن تَشَآءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُۖ بِيَدِكَ ٱلۡخَيۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ. Say, "O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent." Quli llahumma malika lmulki tuti lmulka man tashau watanziu lmulka mimman tashau watuizzu man tashau watudhillu man tashau biyadika lkhayru innaka ala kulli shayin qadir While the meanings of this Ayah are general, the specific context is that they are part of a response to the Christian creed. A god that can be crucified (as is claimed) by his own creation is not a god who owns sovereignty, let alone a god who is capable of bestowing sovereignty or taking it away from anyone else, or of bringing harm or benefit to anyone else. These verses are also part of a supplication that the Prophet, Sallallahu 'alaihi wasallam, taught as a means of asking Allah to pay off debts, no matter how large. Here is a link to the full hadeeth containing the supplication. -Various Tafseers including Aysar At-Tafaseer and At-Tabari

رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ. My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication. Rabbi hab li milladunka dhuriyyatan tayyibah, innaka samiuddua’. Because Prophet Zakariyyah and his wife had aged and, hence, lost the physical means of bearing children, in this Ayat, Zakariyyah asks Allah for a child and uses the words from Yourself. In other words, this will be a gift that is not the product of any material means, for all such means no longer exist. Hence, this gift can only be a blessing that Allah bestows out of nothing more than His will and graciousness and without conventional, physical human requirements. The word ‘Samee’ means All-Hearing and is an attribute of Allah, but in this context, it refers to Allah’s capacity to answer prayers or supplications. -Zahrat-al-Tafseer and others.

رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلۡتَ وَٱتَّبَعۡنَا ٱلرَّسُولَ فَٱكۡتُبۡنَا مَعَ ٱلشَّـٰهِدِينَ. Our Lord, we have believed in what You revealed and have followed the messenger [Jesus], so register us among the witnesses [to truth]. Rabbana amanna bima anzalta wattabana rrasula faktubna maa shshahidin These are the words of the true followers of Prophet Jesus and of every Believer. Allah mentions their supplication so that we might follow in their footsteps and know that the truth has always been to worship no one but Allah and to follow His prophets. In the context of this chapter, this Ayah is another response to Christians, for they have adulterated the true message of Prophet Jesus and every other prophet of Allah. -At-Tabari and others.

رَبَّنَا ٱغۡفِرۡ لَنَا ذُنُوبَنَا وَإِسۡرَافَنَا فِيٓ أَمۡرِنَا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ. Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people. Rabbanaghfir lana dhunubana wa israfana fi amrina wa thabbit aqdamana wanṣurna alalqawmilkafirin. These verses were revealed after Uhud when rumours spread that the Prophet, Sallallahu 'alaihi wassalam, had been killed. Allah tells the Companions of previous generations of Believers who were afflicted with trials and tribulations yet remained firm. They knew that sins were a reason why Allah inflicts His slaves with defeat, and so they asked Allah to forgive both their minor sins and their excessive transgression (or major sins). Rather than taking confidence in their own patience, they also asked Allah to make them steadfast and to plant firmly their feet when they confront their enemies. -At-Tabari and others

رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ. رَبَّنَآ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَيۡتَهُۥۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٖ. Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers. Rabbana ma khalaqta hadha batila, subhanaka faqina adhabannar. Rabbana innaka man tudhkilinnara faqad akhzaytah, wa ma lizzalimina min anṣar. To understand that Allah does not create anything frivolously should lead us to contemplate His creation and the purpose behind it. Hence, when those of sound intellect see what Allah has created and see both the righteous deeds and the sins of His creation, they understand that there will be a reckoning for these actions. Consequently, they ask Allah to protect them against the punishment of Hellfire. -At-Tabari.

رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيٗا يُنَادِي لِلۡإِيمَٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فَـَٔامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ. Our Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. Rabbana innana samina munadiyayyunadi lilimani an aminu biRabbikum faamanna, Rabbana faghfir lana dhunubana wa kaffir anna sayyi’atina wa tawaffana maalabrar. This supplication brings together the practice of righteous deeds (adopting Eman) and the abandonment of sins and evil deeds. Together, these are the means by which a person might be counted among the righteous, persist upon righteousness, and die a righteous Believer. -Tafseer As-Sa’di.

رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخۡزِنَا يَوۡمَ ٱلۡقِيَٰمَةِۖ إِنَّكَ لَا تُخۡلِفُ ٱلۡمِيعَادَ. Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise. Rabbana wa atina ma waadtana ala rusulika wa la tukhzina yawmalqiyamah, innaka la tukhlifulmiad. After asking Allah to forgive their sins and make them among the righteous, the Believers then ask Him to grant them the rewards that He has promised them in this life and in the Hereafter. Victory and strength are among the rewards Allah has promised His believing slaves in this life, while in the next life, He has promised comfort, safety, and honor -Tafseer As-Sa’di.

رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِيرًا. Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper? Rabbana akhrijna min hadhihi lqaryati zzalimi ahluha wajal lana min ladunka waliyyan wajal lana min ladunka naṣira This Ayah was revealed concerning those helpless Believers who were still in Makkah before the conquest of Makkah. Allah answered their prayers and granted them someone who would undertake their affairs and defend them against the injustice of those who oppressed them. -Tafseer Al-Baghawi.

رَبَّنَآ ءَامَنَّا فَٱكۡتُبۡنَا مَعَ ٱلشَّـٰهِدِينَ. Our Lord, we have believed, so register us among the witnesses. Rabbana amanna faktubna maa shshahidin These words were spoken by Christians who saw and accepted the Truth of Islam once they had heard Allah’s verses. Upon accepting Islam, they declared their faith and asked Allah to register them along with the ‘witnesses’, who are, in fact, the Muslims. -Tafseer As-Sa’di.

رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ. Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. Rabbana taqabbal minna innaka Anta-s-Samiu-l-Alim. Although Prophets Ibraheem and Isma’eel were carrying out Allah’s command by raising the foundations of the Ka’bah, they were still concerned that Allah might not accept this deed from them. This is a direct result of the humility and humbleness with which they worshipped Allah, and so they supplicated in earnest hope that Allah would accept this magnificent act of worship and that it would bring benefit to nations and generations to come. - Tafseer As-Sa’di.

رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ. Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers. Rabbana dhalamna anfusana wa illam taghfir lana wa tarhamna lanakunanna minalkhasirin. These are the words that Allah mentions He taught Prophet Adam so that He might ask for forgiveness and repent. It is worth noting that while Prophet Adam asked Allah’s forgiveness, Satan asked for nothing more than to be reprieved until Judgment Day. Each of them got what they asked for. -At-Tabari.

رَبَّنَا لَا تَجۡعَلۡنَا مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ. Our Lord, do not place us with the wrongdoing people. Rabbana la tajalna maal qawmizzalimin. These are words that will be spoken by the People of the A’raaf when they turn to look at the people of Hellfire; they ask Allah to protect them against meeting the same fate.

رَبَّنَا ٱفۡتَحۡ بَيۡنَنَا وَبَيۡنَ قَوۡمِنَا بِٱلۡحَقِّ وَأَنتَ خَيۡرُ ٱلۡفَٰتِحِينَ. Our Lord, decide between us and our people in truth, and You are the best of those who give decision. Rabbana ftah baynana wabayna qawmina bilhaqqi waanta khayru lfatihin After having advised his people and shown them right from wrong, Prophet Shu’aib saw that they would not accept the truth and that, in fact, they only became more hostile and stubborn. Hence, he invoked Allah to judge between those who upheld the truth from those who rejected it by descending His punishment upon the evildoers.

رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَتَوَفَّنَا مُسۡلِمِينَ. Our Lord, pour upon us patience and let us die as Muslims [in submission to You]. Rabbana afrigh alayna ṣabran watawaffana muslimin These words were spoken by Pharaoh's magicians once they had seen and accepted the truth of Prophet Musa’s miracles. Rather than simply asking for patience, they asked Allah to pour patience down upon them abundantly, as this was an enormously difficult moment and they knew that Pharaoh would kill them. Commentators have noted that the magicians were unbelieving magicians at the beginning of that day and martyrs at the end of it. -At-Tabari.

رَبِّ ٱغۡفِرۡ لِي وَلِأَخِي وَأَدۡخِلۡنَا فِي رَحۡمَتِكَۖ وَأَنتَ أَرۡحَمُ ٱلرَّـٰحِمِينَ. My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful. Rabbi ghfir li waliakhi waadkhilna fi rahmatika waanta arhamu rrahimin Prophet Musa asks Allah to admit him and his brother, Harun, into His mercy. This is different than simply asking Allah to have mercy upon them. To admit them into his mercy is to allow His mercy to encompass them from all sides so that it protects them completely. -Tafseer As-Sa’di.

أَنتَ وَلِيُّنَا فَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَاۖ وَأَنتَ خَيۡرُ ٱلۡغَٰفِرِينَ. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers. Anta Walliyyuna faghfir lana warhamna wa Anta khayrulghafirin. Prophet Musa starts this supplication by appealing to Allah and referring to Him as their (i.e. he and the Children of Israel’s) Protecting Guardian. Such an appeal is appropriate before asking for Allah’s forgiveness and mercy. It is also a means by which Prophet Musa reaffirms their sincerity and their resolve to worship no one but Allah as an apology after the Children of Israel had taken the cow for worship. -Ibn ‘Ashoor.

رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةٗ لِّلۡقَوۡمِ ٱلظَّـٰلِمِينَ. وَنَجِّنَا بِرَحۡمَتِكَ مِنَ ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ. Our Lord, make us not [objects of] trial for the wrongdoing people. And save us by Your mercy from the disbelieving people. Rabbana la tajalna fitnatallilqawmizzalimin. Wa najjina birahmatika minalqawmilkafirin. One of the ways by which Allah misleads those who reject His signs and deny His right to be worshipped alone is to grant them victory over unrighteous Believers. With these victories, the disbelievers are misled into believing that the truth is with them and that the Believers follow falsehood, for why would their God allow them to be defeated? The Believers then ask Allah to save them from the unbelieving people by His grace and mercy. -Tafseer As-Sa’di and others.

بِسۡمِ ٱللَّهِ مَجۡرٜىٰهَا وَمُرۡسَىٰهَآۚ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ. In the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful. Bismi llahi majraha wamursaha inna rabbi laghafurun rahim Prophet Nuh prays that the ark runs its course and anchors in the Name of Allah so that Allah protects those aboard by protecting the ark at all times. Commentators point out that it was appropriate for Prophet Nuh to choose the attributes All-Forgiving and Especially Merciful at a time when everyone except those saved on the ark would perish. Hence, this is an affirmation that it is mankind who stubbornly chooses evil, misguidance, and to reject faith, and that Allah is All-Forgiving and Merciful to those who accept the Truth that is made plain to them. -Ibn Katheer and others.

رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ. My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers. Rabbi inni audhu bika an as’alaka ma laysa li bihi ilm, wa illa taghfir li wa tarhamni akumminalkhasirin. This supplication made by Prophet Nuh is striking in the way it reveals his humility and fear of Allah. After almost a thousand years of calling people to Allah, Prophet Nuh takes no reassurance in his efforts and still fears that Allah will punish him for making a request without knowledge. Having thought that his son, along with the rest of his family, would be saved, Prophet Nuh appealed to Allah to save his son. But Allah reprimanded him for this, for He had previously told Prophet Nuh not to question Him about the wrongdoers who would all be drowned. In complete compliance with Allah’s command, Prophet Nuh immediately desisted and asked Allah’s forgiveness and mercy. -Tafseer As-Sa’di and others.

(اَللّٰهُمَّ يَا) فَاطِرَ السَّمٰوَاتِ وَالْأَرْضِ أَنْتَ وَلِـيِّيْ فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِيْ مُسْلِمًا وَّأَلْحِقْنِيْ بِالصَّالِحِيْنَ. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous. (Allahumma ya) Fatirassamawati walarḍi Anta waliyyi fiddunya walakhirah, tawaffani Muslimawwa alhiqni biṣṣalihin. Prophet Yusuf asks Allah to make him steadfast upon Islam so that he dies a Muslim, just as he was blessed with Islam throughout his entire life. This is an enormous blessing and one that only Allah can grant, for He is our protector in this life and the Hereafter. -Tafseer As-Sa’di and others.

رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ. Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Rabbana wajalna muslimayni laka wamin dhurriyyatina ummatan muslimatan laka waarina manasikana watub alayna innaka anta ttawwabu rrahim. Prophets Ibraheem and Isma’eel ask Allah to raise from their descendants a people who would submit themselves, in both heart and body, to His Will. They ask Allah that He teaches these descendants different acts of worship—both specific to the rites of Pilgrimage and those more general than that. This admirable supplication is essentially a request that Allah bless them with sincerity and the ability to do righteous deeds. Regardless of a servant’s virtue, sincerity, or devotion to their Lord, shortcomings in one’s duty to Allah are inevitable. For this reason, they both ask Allah to forgive them for such shortcomings and to accept their repentance. -Tafseer As-Sa’di.

رَبِّ ٱجْعَلْ هَٰذَا ٱلْبَلَدَ ءَامِنًا وَٱجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ ٱلْأَصْنَامَ. My Lord, make this city [Makkah] secure and keep me and my sons away from worshipping idols. Rabbi jal hadha lbalada aminan wajnubni wabaniyya an nabuda laṣnam This supplication made by Prophet Ibraheem was answered by Allah. Allah has protected Makkah throughout the ages against invading enemies, such as the Companions of the Elephant and others, and He will continue to protect it against the Dajjal (false messiah) and other invading armies as is stated in the Sunnah. Prophet Ibraheem also asks Allah to protect him and his children from worshipping idols. From this we learn that he never took confidence in his own strength of faith, in spite of being one of Allah’s most glorious prophets and a staunch upholder of Tawheed. His reliance on Allah was complete. -Tafseer As-Sa’di and others.

رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ وَمَا يَخْفَىٰ عَلَى ٱللَّهِ مِن شَىْءٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ. Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven. Rabbana innaka talamu ma nukhfi wama nulinu wama yakhfa ala llahi min shayin fi larḍi wala fi ssamai Prophet Ibraheem asks Allah to handle all his affairs for him, for Allah knows all that we conceal and all we reveal, and He knows all that lies in the heavens and on the earth. Allah’s complete knowledge and complete power over all things make Him the one and only true God we should seek to handle our affairs and bring us what is best. -Tafseer As-Sa’di.

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ. My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication. Rabbijalni muqimaṣṣalati wa min dhurriyyati Rabbana wa taqabbal dua’. Prayers are the most important act of worship in Islam, and to establish prayers means to make sure that all the pillars, mandatories, and other aspects of prayer are practiced properly and with humility. Such was the importance of prayer long before Prophet Muhammad Sallah Allahu ‘alaihi wasallam was sent to us as a prophet.

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ. Our Lord, forgive me and my parents and the believers the Day the account is established. Rabbanaghfir li wa liwalidayya wa lilmu’minina yawma yaqumulhisab. This is a very beautiful supplication for forgiveness that includes oneself, one’s parents, and every Believer who will ever live. It also shows Prophet Ibraheem’s care for the Believers and his earnest desire for all Believers to be forgiven.

رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا. My Lord, have mercy upon them [my parents] as they brought me up [when I was] small. Rabbirhamhuma kama rabbayani ṣaghira. This supplication suggests that the more parents do to raise their children, teach them manners, and give them a sound religious upbringing, the more those children become indebted to their parents and should, therefore, supplicate for them as much as possible. In fact, this suggests that anyone who plays a role in someone’s upbringing, nurturing, and mentoring, such as teachers, other members of the family or neighbors, also deserves special prayers and supplications.

رَبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا. My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority. Rabbi adkhilni mudkhala ṣidqin waakhrijni mukhraja ṣidqin wajal li min ladunka sultanan naṣira While many scholars state that the context of this supplication was the Prophet Muhammad’s, Sallallahu ‘alaihi wasallam, migration from Makkah to Madeenah, it can also be used in other situations. Indeed, it is a supplication whereby a Muslim asks Allah to grant him or her sincerity in everything they do and in every aspect of their lives. Whatever we seek to undertake and whatever we seek to leave should all be done for the sake of Allah, and so this is a supplication that brings great benefit in almost any situation, by the grace of Allah. It is also a means of asking Allah for strength in carrying out one’s affairs. -At-Tabari and others.

رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا. Our Lord, grant us from Yourself mercy and prepare for us from our affair, right guidance. Rabbana atina milladunka rahmatan wa hayyi’ lana min amrina rashada. These beautiful words were spoken by the People of the Cave as they sought Allah’s aid in escaping harm and against being forced back into unbelief, just as they asked Allah to grant them the means by which they might attain guidance and wellbeing in this life and the next. Hence, Allah answered their prayers, and we ask Allah to answer our prayers whenever we utter the words they spoke. -Tafseer As-Sa’di.

رَبِّ اشْرَحْ لِي صَدْرِي. وَيَسِّرْ لِىٓ أَمْرِى. وَٱحْلُلْ عُقْدَةً مِّن لِّسَانِى. يَفْقَهُوا۟ قَوْلِى. My Lord, expand for me my breast [with assurance]. And ease for me my task. And untie the knot from my tongue. That they may understand my speech. Rabbishshrah li ṣadri. Wa yassir li amri. wahlul uqdatan min lisani. yafqahu qawli This is a particularly helpful supplication for anyone seeking to advise others or help them see right from wrong. A person who lacks patience and forbearance when dealing with others is not someone who is fit for advising others or for helping them to learn. Likewise, to be able to articulate one’s thoughts is also a necessary quality for the same objective. -Tafseer As-Sa’di and others.

 رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ. Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress. Rabbana innana nakhafu an yafruta alayna aw an yatgha Spoken by Musa and Harun, this supplication is a means by which Allah protects His believing servants from the undeserved punishment and unjust transgression of tyrants and other evildoers. -Most tafseer state the same general meanings.

رَبِّ زِدْنِي عِلْمًا. My Lord, increase me in knowledge. Rabbi zidni ilma. Scholars point out that knowledge is the only thing the Prophet Muhammad, Sallallahu ‘alaihi wasallam, was commanded to ask for more of. This is indicative of the importance and honor of knowledge, and shows that it is the starting point for every act of worship. Indeed, the Prophet Sallallahu ‘alaihi wasallam continued to seek knowledge from Allah until his death.

رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ. Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire. Rabbana atina fiddunya hasanah wa filakhirati hasanah wa qina adhabanNar. This supplication brings together the good of this life and the good of the Hereafter, just as it is a supplication for safety against evil in both worlds. The good of this life includes things like wellness, a comfortable home, a righteous spouse, generous provision, beneficial knowledge, the practice of righteous deeds, a comfortable means of transport, an honorable reputation among one’s peers, and other blessings. Good in the Hereafter includes entering Paradise and attaining its luxury and security, remaining steadfast when questioned about one’s deeds, and attaining safety and security in every other situation. Protection against the punishment of Hellfire necessitates that one is granted protection against its preconditions in this life. Hence, this is also a supplication that Allah safeguards us against falling into what is prohibited as well as any doubtful matters that may lead to sin. -Ibn Katheer.

(رَبِّ) أَنِّيْ مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِيْنَ. Indeed, adversity has touched me, and you are the Most Merciful of the merciful. (Rabbi) Anni massaniyaḍḍurru wa Anta Arhamurrahimin. This supplication shows the manners with which Prophet Ayyub dealt with Allah. Despite being tested with enormous hardship in the form of disease, the loss of all his wealth, and the loss of all his children, Prophet Ayyub remained patient and accepted everything that was decreed for him. Rather than overtly ask Allah to heal him, Ayyub simply described his hardship in a way that understated its severity, and then described Allah as being the Most Merciful of those who are merciful. Indeed, Allah seeks no compensation for His mercy from His creation. A merciful person, on the other hand, will always seek some form of recompense, whether it is compensation in this life or the Hereafter, or non-material compensation such as a compliment or an honorable reputation. -Ibn ‘Ashoor.

لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ. There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers. La ilaha illa Anta subhanaka inni kuntu minadh dhalimin. In the context of this supplication, “La ilaha illa anta” is an affirmation that Allah’s unique mercy, graciousness, and benevolence are all part of why He is the only deity deserving of worship, love ,and veneration. “Subhanak” states that Allah is free of any form of injustice or wrongdoing, or any other quality that is inappropriate to the Only Deity worthy of worship. Hence, in this supplication, Prophet Yunus states unequivocally that the hardship and difficulty that he was inflicted with was a product of his own doing and not something that Allah could be accountable for in any way. Prophet Yunus affirms his guilt explicitly and says, “I was of the wrongdoers”, and so all affirmations in this invocation were the means by which Prophet Yunus sought and received Allah’s deliverance and forgiveness. Prophet Muhammad, Sallallahu ‘alaihi wasallam, authentically stated that anyone who makes this supplication will be granted deliverance from their hardship or tribulation, and so it is important to keep these meanings in mind when supplicating using these words. -Majmoo’ Fatawa Ibn Taymiyah.

رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ. My Lord, do not leave me alone [with no heir], while you are the best of inheritors. Rabbi la tadharni fardawwa Anta khayrulwarithin. While Prophet Zakariyyah knew that Allah would convey the message of Tawheed to later generations, one way or another, he still wanted his own offspring to have a share in this honor and privilege. Hence, in his old age, and out of fear that he might die without being granted an heir to prophethood, he made this supplication and asked Allah for a child. Allah blessed him with Prophet Yahya who continued to carry the message to the Children of Israel. -Tafseer As-Sa’di and others.

رَبِّ أَنزِلْنِى مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ. My Lord, let me land at a blessed landing place, and You are the best to accommodate [us]. Rabbi anzilni munzalan mubarakan waanta khayru lmunzilin A “blessed landing place” can be any arrival destination or place that a person may visit and ask that Allah bless and protect against calamity or any evil. -Tafseer Tantawi.

رَبِّ فَلَا تَجْعَلْنِى فِى ٱلْقَوْمِ ٱلظَّٰلِمِينَ. My Lord, then do not place me among the wrongdoing people. Rabbi fala tajalni fi lqawmi zzalimin Allah commanded the Prophet Muhammad, Sallallahu 'alaihi wasallam, to make this supplication after he had made every possible effort to warn the pagans of Makkah against the consequences of their Kufr. The supplication is a means of being spared Allah’s punishment when it descends upon a transgressive and evil people. -Ibn Katheer and others.

رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ. وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ. My Lord, I seek refuge in You from the incitements of the devils, And I seek refuge in You, my Lord, lest they be present with me. Rabbi audhu bika min hamazatishshayatin. Wa audhu bika Rabbi ayyahḍurun. The incitements of devils take on different forms, and this supplication is to seek refuge in Allah from them all. Further, the only reason a devil might be present with a person is to lead them to evil or urge them to commit sin. For this reason, there is a form of Dhikr (religious utterance) for every situation or instance in a Muslim’s life: whether waking up or going to sleep, beginning or finishing to eat, walking into the bathroom or leaving it, intercourse with one’s spouse or just sitting with companions, or leaving one’s house or entering it. All such forms of Dhikr are prescribed to protect against the presence of devils and to seek Allah’s help and aid. -Ibn Katheer and others.

رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ. Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful. Rabbana amanna faghfir lana warhamna wa Anta khayrurrahimin. Before asking Allah’s forgiveness and mercy, the Believers appeal to Him by means of their faith and their belief in Him, in His prophets, and in His books. Eman is the single greatest act of worship, and so it is appropriate that a Believer would use it to appeal to Allah. They end the supplication by appealing to Allah by means of His mercy and by acknowledging that He is the best and Most Merciful of those who are merciful.

رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ. My Lord, forgive and have mercy, and You are the best of the merciful. Rabbighfir warham wa Anta khayrurrahimin. In this supplication, Allah commands the Prophet Muhammad, Sallallahu 'alaihi wasallam, to ask for forgiveness and mercy, but the supplication does not specify an exact recipient for that forgiveness or mercy. Hence, scholars have stated that it might be a supplication for Allah to forgive and have mercy upon all Believers. -Ibn ‘Ashoor.

رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا. إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا. Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; Indeed, it is evil as a settlement and residence. Rabbanaṣrif anna adhaba Jahannam, inna adhabaha kana gharama. Innaha sa’at mustaqarrawwa muqama. To ask Allah’s protection against Hellfire is, effectively, to ask Him for the means against being punished with it. Hence, it is to ask Allah for protection against sins and to ask Him to facilitate righteous deeds and all acts of worship. -Ibn ‘Ashoor.

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا. Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous. Rabbana hab lana min azwajina wa dhuriyyatina qurrata ayuniwwajalna lilmuttaqina imama. While the word “Azwaaj” has been translated here as wives, it also refers to companions, peers, and Muslim brothers and sisters. This is why Allah describes the Believers who make this supplication as being among the best of His righteous servants. They take comfort in seeing that their wives, brothers, sisters, children and any other Muslims are pious, righteous Believers. To them this is the greatest form of comfort and contentment. And so they ask Allah to make them leading examples for everyone else by blessing them with piety and righteousness as well. -Tafseer As-Sa’di, Ibn Katheer and others.

رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ. Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people. Rabbana afrigh alayna ṣabrawwa thabbit aqdamana wanṣurna alalqawmilkafirin. Gruelling situations require an abundance of patience and perseverance, and so rather than simply asking Allah for patience, the Believers ask Allah to pour patience down upon them. -Tafseer at-Tahreer wa’l-Tanweer.

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ. And when I am ill, it is He [Allah] who cures me. Waidha mariḍtu fahuwa yashfin While any affliction or disease is decreed by Allah, Prophet Ibraheem only verbally attributes the “healing” to Allah, out of his manners and veneration. In other words, he does not say, “And if He causes me to become ill, He cures me.”

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ. وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ. وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ. My Lord, grant me authority and join me with the righteous. And grant me a reputation of honor among later generations. And place me among the inheritors of the Garden of Pleasure. Rabbi hab li hukmawwa alhiqni biṣṣalihin. Wajalli lisana ṣidqin filakhirin. Wajalni miwwarathati JannatinNaim. Wisdom is the result of a proper understanding of the knowledge that a Muslim acquires. In this context, wisdom and knowledge pertain to understanding what Allah has prohibited and made permissible, and other aspects of Allah’s bounds and commands. With this knowledge, a person can judge between others and become a means of serving justice and spreading fairness. Because a person is gathered on Judgment Day with those whom he loved in this life, Prophet Ibraheem asks Allah to join him with the righteous, just as he asks Allah to grant him an honorable reputation and rank among later generations. These are all honorable requests that only the honorable among Allah’s creation seek in this life. In the Hereafter, the ultimate reward is Paradise, and hence, Prophet Ibraheem asks Allah to be admitted into it along with its other righteous inheritors. -Kalemtayeb.com (collected tafseers).

وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ. يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ. إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ. And do not disgrace me on the Day they are [all] resurrected - The Day when there will not benefit [anyone] wealth or children, But only one who comes to Allah with a sound heart. Wa la tukhzini yawma yubathun. Yawma la yanfau maluwwa la banun. Illa man atallaha biqalbin salim. Just as Prophet Ibraheem asked for what is good and honorable in this life and the next, he also prayed that Allah would protect him against disgrace and dishonor. Neither one’s wealth nor deeds will be of any avail on Judgment Day, and so to waste one’s time acquiring wealth and raising children to do nothing more than the same is a calamitous waste of time and life. Prophet Ibraheem makes specific mention of the heart because if it is sound, then one’s deeds are sound, but if it is corrupt, then one’s deeds can only be corrupt. -Kalemtayeb.com (collected tafseers).

رَبِّ نَجِّنِى وَأَهْلِى مِمَّا يَعْمَلُونَ. My Lord, save me and my family from [the consequence of] what they do. Rabbi najjini waahli mimma yamalun This supplication, spoken by Prophet Lut, is an appeal for Allah’s protection against evil deeds and the consequences or punishment of those deeds. -Tafseer As-Sa’di.