Matin et soir

Le Prophète (qu'Allah le couvre d'éloges et le préserve) a informé que quiconque lit les deux derniers versets de la sourate : Al-Baqarah (La Vache ) dans la nuit, Allah lui suffira contre tout mal et désagrément ; il a été dit : cette lecture lui suffira en guise de veillée en prière pour la nuit ; il a aussi été dit : cette lecture lui suffira en guise des rappels à dire ; il a encore été dit : cette lecture est le minimum qui est dû concernant la lecture du Coran dans la prière de nuit ; et il a été dit d'autres choses encore. Il se peut que tout ce qui a été mentionné soit correct et compris dans l'expression du hadith.

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.

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.

Le noble Compagnon 'AbdaLlah ibn Khubayb (qu'Allah l'agrée) informe qu'au cours d'une nuit abondamment pluvieuse et profondément ténébreuse, ils sortirent à la recherche du Messager d'Allah ﷺ pour qu'il les dirige en prière. Ils finirent par le trouver, alors le Prophète ﷺ lui a dit : " Dis ! " C'est-à-dire : " Lis ! " Mais, il n'a rien lu. Le Prophète ﷺ lui a alors répété sa parole : " Dis ! " Alors, 'AbdaLlah a demandé : " Que dois-je lire, ô Messager d'Allah ? " Alors, le Prophète ﷺ a dit : " Lis : sourate : La Sincérité : {" Dis : Il est Allah, Unique. "} et : Les Deux Protectrices : {" Dis : Je me réfugie auprès du Seigneur de l'aube. "} et : {" Dis : Je me réfugie auprès du Seigneur des hommes. "}. Lis-les trois fois, matin et soir, elles te préserveront de tout mal et te prémuniront de tout méfait. "

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.

Prononcer des invocations bénies faisait partie de la tradition du Prophète (sur lui la paix et le salut) lorsqu’arrivait le matin ou le soir. Ainsi lorsqu’il dit : « Nous nous retrouvons au soir, ainsi que la royauté, appartenant à Allah », cela signifie : Nous sommes parvenus au soir, et la royauté d’Allah continue et Lui appartient exclusivement. « Les louanges sont à Allah. », c'est à dire : Nous sommes, dans notre état, parfaitement conscients que la royauté revient à Allah et que les louanges Lui reviennent exclusivement. « Il n'est de divinité [digne d'adoration] excepté Allah », c'est à dire qu'Il est Le Seul digne d’être adoré. « Ô Seigneur ! Je Te demande le meilleur de ce qui se trouve dans cette nuit » : de la nuit elle-même, « et le meilleur de ce qui vient après » : de ce qui pourrait s’y produire ainsi que de ce qui en découle. « Et je cherche protection auprès de Toi contre le mal de ce qui se trouve dans cette nuit et le mal de ce qui vient après. » : Tout ce qui peut se trouver de mal durant les nuits et qui pourrait toucher ma vie mondaine ainsi que ma religion. « Ô Seigneur ! Je cherche protection auprès de Toi contre la paresse. » : Faire preuve de lourdeur lorsque l’on accomplit un acte de piété, alors qu’on a la capacité [de le faire normalement], en raison d’un manque de motivation à faire le bien lorsqu’on en est capable ; « et les maux de la vieillesse » : Arriver à l’âge où la force physique n’est plus et qui correspond à l’âge de la sénilité ; dans cet état l’objectif de la vie, d’apprendre et d’appliquer est dépassé. Le mot « kibr » a également été rapporté [avec une absence de voyelle qui le différencie du mot « kibar », la vieillesse] et, dans ce cas-là, il signifie : l’ingratitude lorsqu’un bienfait est accordé et le sentiment de supériorité envers les gens. « Les maux de la vieillesse » concernent tout ce qui accompagne la vieillesse comme la sénilité, l'indécision, l'incapacité à raisonner, la négligence dans l'accomplissement des adorations ainsi que d'autres choses déplaisantes à l’œil. « contre le châtiment de la tombe. » : Le châtiment lui-même ou ses conséquences. « Et lorsqu’il se trouvait au matin » : C’est-à-dire le Prophète (sur lui la paix et le salut), « il faisait la même chose. » : Il répétait ce qu’il disait pour le soir, mais au lieu de dire : « Nous nous retrouvons au soir, ainsi que la royauté, appartenant à Allah », il disait : « Nous nous retrouvons au matin, ainsi que la royauté, appartenant à Allah. » De même, il changeait le mot « nuit », par le mot « jour ». Il disait donc : « Ô Allah, je Te demande le meilleur de cette journée… », et utilisait les pronoms qui lui correspondent par la suite.

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.