Question: A man offered Salah (Prayer), and later found Najasah (ritual impurity) on his clothes. Should he repeat Salah? It is to be noted that this took place five months ago.
Answer: If this man only knew about the Najasah after the end of Salah, his Salah is valid. When the Prophet صلى الله عليه وسلم was told by Jibril (Gabriel) during Salah that his shoes had filth on them, he took them off, but did not repeat Salah.
If he knew about it before the Salah, but then forgot and remembered just after the Salah, there is no harm on him, according to Allah’s Saying:
“Our Lord! Punish us not if we forget or fall into error.” [Surah Al-Baqarah, 2: 286]
It was authentically reported from the Prophet صلى الله عليه وسلم that he said: “Allah has responded to that Du’a’ (supplication).” (Sahih Muslim)
[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 10; pg. 397]
There are six conditions that a sacrificial offering (udhiyah) must meet:
The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Surah Al-Hajj 22:34]
The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.
The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet (صلّى الله عليه وآله وسلّم) said: “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.”[Reported by Muslim] 
“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature”is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).
So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective “mature” age as well as a sheep if it is under six months of age.
The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable.
These defects are of four types:
Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.
Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.
Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.
Emaciation that causes brain loss: This is based on what the Prophet (صلّى الله عليه وآله وسلّم) said when he was asked about what types of animals one should avoid when sacrificing. He (صلّى الله عليه وآله وسلّم) gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” 
This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah (صلّى الله عليه وآله وسلّم) stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” 
So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:
A blind animal that cannot see with both its eyes.
An animal suffering from nausea until it releases its load and its harm is removed.
An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.
An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.
A crippled animal, which is an animal that cannot walk due to a physical disability.
An animal with one of its front legs or back legs broken.
So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total.
There are these six types plus the animals that suffer from the four previously mentioned defects.
The Fourth Condition: The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.
It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed. It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.
The Fifth Condition: No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.
The Sixth Condition: The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eid Prayer on the Day of Sacrifice until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Dhul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eid, after prayer, and the three days after that (i.e. the days of Tashreeq).
So whoever performs the sacrifice before the end of the ‘Eid Prayer or after the sun sets on the thirteenth day (of Dhul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ bin ‘Aazib who narrated that the Prophet (صلّى الله عليه وآله وسلّم) said: “Whoever sacrifices an animal before the (‘Eid) Prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” 
Al-Bukhaaree also reported that Jundub bin Sufyaan Al-Bajlee narrated: “I witnessed the Prophet (صلّى الله عليه وآله وسلّم) say: ‘Whoever slaughters an animal before praying (the ‘Eid Prayer) should slaughter another animal (as sacrifice) in its place.’” 
Nubaishah Al-Hadhlee narrated that Allaah’s Messenger said: “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Reported by Muslim] 
However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.
This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers
It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eid after the two khutbahs is better than that. Each day is better than the day that comes after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds.
 Saheeh Muslim: Book of Sacrificial Offerings (1963)
 Al-Muwatta: Book of Sacrificial Offerings (1)
 Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)
 Translator’s Note: Perhaps the orphan is accustomed to the sacrifice because this was his experience with his parents before he lost them. So if this tradition that he used to partake in with his family is not kept, it will cause his heart to be broken.
 Translator’s Note: The Day of Sacrifice, i.e. Yawm-un-Nahr, is the day of ‘Eid, while the days of Tashreeq are the three days that follow it.
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5545) and Saheeh Muslim: Book of Sacrificial Offerings (1961)
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5562) and Saheeh Muslim: Book of Sacrificial Offerings (1960)
 Saheeh Muslim: Book of Fasting (1141)
Source: Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16)
Produced by: Al-Ibaanah.com
It was narrated from Ibn Maajah (4250), at-Tabaraani in al-Mu‘jam al-Kabeer (10281), Abu Nu‘aym in Hilyat al-Awliya’ (4/210), al-Bayhaqi in as-Sunan (20561), via Abu ‘Ubaydah ibn ‘Abdullah ibn Mas‘ood, that his father said:
The Messenger of Allah (blessings and peace of Allah be upon him) said:
“The one who repents from sin is like one who did not sin.”
What the hadeeth means is: if a person commits a sin, then repents sincerely from it, gives it up, regrets having done it, prays for forgiveness and does not go back to it, Allah will accept his repentance and treat him like one who did not sin; in fact, He will turn his bad deeds into good deeds, and He will love him and make him one of His pious slaves, because he repented to his Lord, turned to Him because of his love for Allah, his keenness to please Him, and his fear of Him, and these are the characteristics of the pious.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The one who repents from sin is like one who did not sin, and if the sin is removed, then the punishment and consequences are also removed.
End quote from Sharh al-‘Umdah (4/39)
When one says Allaahu-Akbar, the following beliefs should be established in one’s heart:
3- Allaah is Al-Kabeer in His Actions.
Contemplate His creation of the heavens and the earth and all that exists in them (of mountains, oceans, sun, moon, stars, etc.); look at the eclipse of the sun and the moon, the earthquakes, etc.
4- No one deserves to be magnified and venerated except Him. None of the people own anything, not even an atom in the heavens or on the earth.
Bring the richest person on the earth; you will find him in need of food to satisfy his hunger, in need of drink to quench his thirst, in need of sleep to repel his tiredness, in need of helpers/supporters to increase in power, and on top of all that he is unable to repel death from himself.
يَـٰٓأَيُّہَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَآءُ إِلَى ٱللَّهِۖ وَٱللَّهُ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ
“O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all needs), Worthy of all praise.” [Fatir 35:15]
Don’t let your heart be attached to anyone except Him. Magnificence of Allaah should be established in the heart, uttered with the tongue and shown in actions.
Look at the attitude of the angels when they hear Allaah’s voice:
Allah’s Messenger صلى الله عليه وسلم said: “When Allah, the Most High, wants to reveal a matter, He Speaks with revelation that causes the heavens to shake, or he said: severe thundering due to fear of Allaah, the Mighty and Majestic. So when the inhabitants of the heavens hear that, they are stunned and fall down in prostration to Allaah. Then, the first to raise his head is Jibreel, and Allaah tells him what He wants of His revelation. Then Jibreel passes among the angels, and every time he passes through one of the heavens the angels ask him, ‘What has our Lord said, O Jibreel?’ Jibreel replies, ‘He said the Truth, and He is the Most High, the Most Great.’ Then, all of them say what Jibreel said. So Jibreel takes the revelation to whom Allaah has commanded him.” [Reported by Ibn Abi Haatim and Ibn Katheer in his Tafseer]
All the slaves should magnify and glorify Allaah with their hearts, tongues and actions and that is by:
• Exerting their utmost to know about Him and love Him.
• Showing humility to Him and fearing Him.
• Obeying Him.
• Remembering Him and never forgetting Him.
• Thanking Him and not showing ungratefulness to Him.
• Submitting to His Law, and not opposing or objecting to anything that He has created or legislated.
• Magnifying and honoring all what He has magnified of times, places, people, deeds, etc.
Due to the importance of Takbeer, Allaah (Ta’ala) prescribed it in many acts of worship such as the Salaat. One says the Takbeer in its beginning and when moving from one pillar to another in order for him to remember Allaah’s Greatness in this act of worship, which is one of the greatest acts. In fact, the Takbeer accompanies the Muslim in many acts of worship.
He glorifies Allaah (says the Takbeer) when he finishes fasting, as Allaah (Ta’ala) says in Surat al-Baqarah (2: 185):
وَلِتُڪۡمِلُواْ ٱلۡعِدَّةَ وَلِتُڪَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَٮٰكُمۡ وَلَعَلَّڪُمۡ تَشۡكُرُونَ
“… and that you must magnify Allaah [i.e. to say Takbeer (Allaahu-Akbar; Allaah is the Most Great) for having guided you so that you may be grateful to Him.”
For those of us not able to perform Hajj this year, take a moment to reflect on the beautiful words of Imam Ibn Rajab al-Hanbal:
“Whoever is not able to stop at Arafah, then let him stop at the limits Allah has set.
Whoever is not able to spend the night at Muzdalifah, then let him spend the nights in obedience to Allah, so as to come close and attain nearness to Him.
Whoever is not able to slaughter at Mina, then let him slaughter his desires, so that he can reach his objective.
Whoever was incapable of reaching The Ka’bah because it was too far, then let him proceed towards The Lord of The Ka’bah, for He is closer to him than the jugular vein.”
[Al Lataa’if al-Ma’arif, p.633]
Acts of `Ibadah the menstruating women is permissible to perform
Q: Some young women assume that when menstruating they become Najis (ritually impure) and that it is neither permissible to recite Dhikr (Remembrance of Allah) nor listen to the recitation of the Noble Qur’an. Therefore, they listen to songs and keep themselves busy with other forms of entertainment. Please explain the ruling on this issue and what is permissible for a menstruating woman?
A: This is a misconception. It is Mashru` (Islamically permissible) for the menstruating woman to practice whatever is permitted for others: to recite Dhikr (Remembrance of Allah), Tasbih (saying: “Subhan Allah [Glory be to Allah]”), Tahmid (saying: “Al-hamdu lillah [All praise is due to Allah]”), Tahlil (saying: “La ilaha illa Allah [There is no god except Allah]”), and Takbir (saying: “Allahu Akbar [Allah is the Greatest]”); asking Allah’s for forgiveness and offering Tawbah (repentance to Allah) to Him; listening to the Qur’an and lectures; participating in knowledge gatherings, and
(Part No. 5; Page No. 418)
Qur’an recitation broadcasts. They may enjoy all these benefits like other Muslims.
The Prophet (peace be upon him) instructed a menstruating woman, saying:
Perform all the rites of Hajj, except Tawaf (circumambulation around the Ka`bah) until you become Tahirah (ritually pure).
The Prophet peace be upon him) legislated for her to do what other pilgrims do, with regard to Talbiyah (devotional expressions chanted at certain times during Hajj and `Umrah), reciting Dhikr, and all the Shar`y (Islamically lawful) matters, except for Tawaf. This proves that the menstruating woman is like any other woman, i.e., she throws the Jamrat (pillars at which pebbles are thrown during Hajj), recites Talbiyah, Dhikr, Tasbih, Tahmid, Tahlil, and Takbir, and asks Allah’s for forgiveness. To put it simply, it is permissible for her to practice all acts of `Ibadah (worship) except for Tawaf while performing Hajj or `Umrah (lesser pilgrimage) until she becomes Tahirah. The same applies to the menstruating woman at home. According to her ability, she can recite Dhikr, Tasbih, Tahmid, Tahlil, and Takbir, ask Allah’s for forgiveness, call on Allah, enjoin what is good and forbid what is evil, and can sit in knowledge circles to learn as well as read Hadiths, etc. As for reciting the Noble Qur’an, there is a difference of opinion among scholars in this regard. Some scholars opine that it is impermissible for her to recite the Noble Qur’an, and there is another opinion that it is permissible for her to do so from memory. The second opinion is the preponderant view, which is that a menstruating woman is permitted to recite the Noble Qur’an from memory without actually touching a Mus-haf (Qur’an, the Book). Therefore, a (menstruating) female teacher may teach her students the Noble Qur’an by reciting it from memory and a (menstruating) female student can recite it without touching a Mus-haf. The preponderant opinion is that there is nothing wrong in her reciting the Noble Qur’an from memory, since the period of menstruation is long. The same applies to the woman in her postpartum period that also extends for a long period. However, this is not allowed for a Muslim who is Junub (in a state of major ceremonial impurity). It is impermissible for him or her to recite the Noble Qur’an from a Mus-haf nor from memory, until after taking Ghusl (bath following major ceremonial impurity) because
(Part No. 5; Page No. 419)
the Prophet (peace be upon him) would not recite the Noble Qur’an when he was Junub. Another reason is that the state of Janabah (major ceremonial impurity due to seminal discharge) extends for a short period, as a Junub person merely performs Ghusl and recites with no impediments. On the contrary, it takes a menstruating woman several days and nights before she is able to take Ghusl and it is not optional for her. It takes the woman in the postpartum period even a much longer time. Therefore, the soundest opinion is that there is no wrong in her reciting the Noble Qur’an from memory or from a Mus-haf without touching it. Accordingly, it should be known that a menstruating woman can participate in every aspect of good except for touching a Mus-haf, performing Salah (Prayer), and observing Sawm (Fast) until she becomes Tahirah (ritually pure) of her menstruation and postpartum period. As for the (obligatory) Sawm of the days she misses, she must make up for them but this is not the case with the (obligatory) Salah she misses. Allah (Glorified and Exalted be He) has pardoned and exempted both the menstruating and puerperal woman from performing Salah during this period as well as from making up for them. As for the days of Ramadan, the woman should not observe Sawm (Fast) but she must make up for them after Ramadan and when she is Tahirah.
Once `Aishah (may Allah be pleased with her) was asked: “O mother of the believers, why do we make up for Sawm but do not make up for Salah?” `Aishah (may Allah be pleased with her) replied:
We used to be ordered to compensate for Sawm, but not to compensate for Salahs.
They were ordered by the Prophet (peace be upon him) who would command them to make up for Sawm without making up for Salah. Therefore, the Ijma` (consensus of scholars) is that the missed days of the obligatory Sawm are to be made up, whereas the missed obligatory Salahs are not. Scholars unanimously agree that the missed obligatory Salahs need not be made up for on the part of either the menstruating or the puerperal woman who are only to make up for the missed days of obligatory Sawm, i.e., in Ramadan. In conclusion, it is permissible for the menstruating and the puerperal woman to recite Dhikr, Tasbih, Tahmid, Tahlil, and Takbir, in addition to attending knowledge circles, listening to the recited Qur’an,
(Part No. 5; Page No. 420)
and to participate in every aspect of good except for performing Salah or observing Sawm until she becomes Tahirah. Although it is impermissible for her to recite the Noble Qur’an while touching a Mus-haf, she may recite it from memory heart. This is according to the more correct of the two scholarly opinions, particularly when there is a need to do so.
رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا
Rabbanas-rif ‘anna ‘adhaba jahannama inna ‘adhabaha kana gharama innaha sa’at musta-qarranw wa muqama
Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,- Evil indeed is it as an abode, and as a place to rest in [25: 65-66]
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
Rabbana Hablana min azwaajina wadhurriy-yatina, qurrata ‘ayioni wa-jalna lil-muttaqeena Imaama
O my Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous [25:74]
رَبَّنَا لَغَفُورٌ شَكُورٌ
Rabbana la Ghafurun shakur
Our Lord is indeed Oft-Forgiving Ready to appreciate (service) [35: 34]
آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ
Rabbana wasi’ta kulla sha’ir Rahmatanw wa ‘ilman faghfir lilladhina tabu wattaba’u sabilaka waqihim ‘adhabal-Jahiim
Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! [40:7]
رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُم وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ وَقِهِمُ السَّيِّئَاتِ وَمَن تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Rabbana wa adhkhilhum Jannati ‘adninil-lati wa’attahum wa man salaha min aba’ihim wa azwajihim wa dhuriyyatihim innaka antal ‘Azizul-Hakim, waqihimus saiyi’at wa man taqis-saiyi’ati yawma’idhin faqad rahimatahu wa dhalika huwal fawzul-‘Adheem
And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement [40:8-9]
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا
Rabbana-ghfir lana wa li ‘ikhwani nalladhina sabaquna bil imani wa la taj’al fi qulubina ghillal-lilladhina amanu
Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed [59:10]
رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ
Rabbana innaka Ra’ufur Rahim
Our Lord! Thou art indeed Full of Kindness, Most Merciful [59:10]
رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
Rabbana ‘alaika tawakkalna wa-ilaika anabna wa-ilaikal masir
Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal [60:4]
رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
Rabbana la taj’alna fitnatal lilladhina kafaru waghfir lana Rabbana innaka antal ‘Azizul-Hakim
Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise [60:5]
رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Rabbana atmim lana nurana waighfir lana innaka ‘ala kulli shai-in qadir
Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things [66:8]
رَبَّنَا آمَنَّا بِمَا أَنزَلَتْ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَِ
Rabbana amanna bima anzalta wattaba ‘nar-Rusula fak-tubna ma’ash-Shahideen
Our Lord! We believe in what Thou hast revealed, and we follow the Messenger. Then write us down among those who bear witness [3:53]
ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَِ
Rabbana-ghfir lana dhunuubana wa israfana fi amrina wa thabbit aqdamana wansurna ‘alal qawmil kafireen
Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith [3:147]
رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
Rabbana ma khalaqta hadha batila Subhanaka faqina ‘adhaban-Naar
Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire [3:191]
رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
Rabbana innaka man tudkhilin nara faqad akhzaytah wa ma liDh-dhalimeena min ansar
Our Lord! Any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers! [3:192]
رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا
Rabbana innana sami’na munadiyany-yunadi lil-imani an aminu bi Rabbikum fa’aamanna
Our Lord! We have heard the call of one calling (Us) to Faith, ‘Believe ye in the Lord,’ and we have believed [3:193]
رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأبْرَارِ
Rabbana faghfir lana dhunoobana wa kaffir ‘ana saiyi’aatina wa tawaffana ma’al Abrar
Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous [3:193]
رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَاد
Rabbana wa ‘atina ma wa’adtana ‘ala rusulika wa la tukhzina yawmal-Qiyamah innaka la tukhliful mi’aad
Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise [3:194]
رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
Rabbana aamana faktubna ma’ ash-shahideen
Our Lord! We believe; write us down among the witnesses [5:83]
رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاء تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ
Rabbana anzil ‘alaina ma’idatam minas-Samai tuknu lana ‘idal li-awwa-lina wa aakhirna wa ayatam-minka war-zuqna wa anta Khayrul-Raziqeen
O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us – for the first and the last of us – a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs) [5:114]
رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
Rabbana zalamna anfusina wa il lam taghfir lana wa tarhamna lana kunan minal-khasireen
Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost👑40 Duas from The Holy Quran That Start With “Rabbana” 👑
رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ العَلِيمُ
Rabbana taqabbal minna innaka antas Sameeaul Aleem
Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing [2:127]
رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
Rabbana wa-j’alna Muslimaini laka wa min Dhurriyatina ‘Ummatan Muslimatan laka wa ‘Arina Manasikana wa tub ‘alaina ‘innaka ‘antat-Tawwabu-Raheem
Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful [2:128]
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Rabbana atina fid-dunya hasanatan wa fil ‘akhirati hasanatan waqina ‘adhaban-nar
Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire [2:201]
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْراً وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى القَوْمِ الكَافِرِينَ
Rabbana afrigh ‘alaina sabran wa thabbit aqdamana wansurna ‘alal-qawmil-kafirin
Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk [2:250]
رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَ
Rabbana la tu’akhidhna in-nasina aw akhta’na
Our Lord! Condemn us not if we forget or fall into error [2:286]
رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
Rabbana wala tahmil alaina isran kama hamaltahu ‘alal-ladheena min qablina
Our Lord! Lay not on us a burden Like that which Thou didst lay on those before us [2:286]
رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِين
Rabbana wala tuhammilna ma la taqata lana bihi wa’fu anna waghfir lana wairhamna anta mawlana fansurna ‘alal-qawmil kafireen
Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith [2:286]
رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّاب
Rabbana la tuzigh quloobana ba’da idh hadaitana wa hab lana milladunka rahmah innaka antal Wahhab
Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure [3:8]
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَاد
Rabbana innaka jami’unnasi li-Yawmil la raiba fi innallaha la yukhliful mi’aad
Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise. [3:9]
رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ
Rabbana innana amanna faghfir lana dhunuubana wa qinna ‘adhaban-Naar
Our Lord! We have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire [3:16]
رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ
Rabbana la taj’alna ma’al qawwmi-dhalimeen
Our Lord! Send us not to the company of the wrong-doers [7:47]
رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَاتِحِينَ
Rabbanaf-tah bainana wa baina qawmina bil haqqi wa anta Khairul Fatiheen
Our Lord! Decide Thou between us and our people in truth, for Thou art the best to decide [7:89]
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
Rabbana afrigh ‘alaina sabraw wa tawaffana Muslimeen
Our Lord! Pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will) [7:126]
رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ ; وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ
Rabbana la taj’alna fitnatal lil-qawmidh-Dhalimeen wa najjina bi-Rahmatika minal qawmil kafireen
Our Lord! Make us not a trial for those who practise oppression; And deliver us by Thy Mercy from those who reject (Thee) [10:85-86]
رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللّهِ مِن شَيْءٍ فَي الأَرْضِ وَلاَ فِي السَّمَاء
Rabbana innaka ta’lamu ma nukhfi wa ma nu’lin wa ma yakhfa ‘alal-lahi min shai’in fil-ardi wa la fis-Sama’
O our Lord! Truly Thou dost know what we conceal and what we reveal: for nothing whatever is hidden from Allah, whether on earth or in heaven [14:38]
رَبَّنَا وَتَقَبَّلْ دُعَاء
Rabbana wa taqabbal Du’a
O our Lord! And accept my Prayer [14:40]
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
Rabbana ghfir li wa li wallidayya wa lil Mu’mineena yawma yaqumul hisaab
O our Lord! Cover (us) with Thy Forgiveness – me, my parents, and (all) Believers, on the Day that the Reckoning will be established! [14:41]
رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
Rabbana ‘atina mil-ladunka Rahmataw wa haiyi lana min amrina rashada
Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way! [18:10]
رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَى
Rabbana innana nakhafu ai-yafruta ‘alaina aw any-yatgha
Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds [20: 45]
رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ
Rabbana amanna faghfir lana warhamna wa anta khairur Rahimiin
Our Lord! We believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy [23: 109]