And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
He (may Allah have mercy on him) said: "Chapter on matters of supplication. From Abu Umamah (may Allah be pleased with him), who said:

It was said to the Messenger of Allah (peace and blessings be upon him): "Which supplication is most heard?" He said: "In the middle of the last third of the night, and after the prescribed prayers."

قيل لرسول الله صلى الله عليه وسلم أي الدعاء أسمع؟ قال: جوف الليل الآخر ودبر الصلوات المكتوبات

Al-Tirmidhi narrated it and said: It is a good hadith. And from 'Ubadah ibn al-Samit (may Allah be pleased with him)

The Messenger of Allah (ﷺ) said, "Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship." Upon this someone of the Companions said: "Then we shall supplicate plenty." The Messenger of Allah (ﷺ) said, "Allah is more plentiful (in responding)."

أن رسول الله صلى الله عليه وسلم قال: ما على الأرض مسلم يدعو الله تعالى بدعوة إلا آتاه الله إياها أو صرف عنه من السوء مثلها ما لم يدع بإثم أو قطيعة رحم، فقال رجل من القوم: إذن نكثر، قال: الله أكثر

Riyad as-Salihin 1501

Al-Tirmidhi narrated it and said: It is a good and authentic hadith, and Al-Hakim narrated it from the chain of Abu Sa'id and added in it:

or stores up for him an equivalent amount of reward

أو يدخر له من الأجر مثلها

Al-Mustadrak lil-Hakim 18:13

And from Ibn 'Abbas (may Allah be pleased with them both)

He told that God’s messenger used to say when he was anxious “There is no god but God, the Incomparably Great, the Clement; there is no god but God, the Lord of the mighty Throne; there is no god but God, the Lord of the heavens, the Lord of the earth, and the Lord of the noble Throne.” (Bukhari and Muslim.)

أن رسول الله صلى الله عليه وسلم كان يقول عند الكرب: لا إله إلا الله العظيم الحليم لا إله إلا الله رب العرش العظيم لا إله إلا الله رب السموات ورب الأرض ورب العرش الكريم

Mishkat al-Masabih 2417

It is agreed upon by al-Bukhari and Muslim."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The complete hadith, along with the remaining hadiths, is collected by al-Nawawi (may Allah have mercy on him) in his book *Riyad al-Salihin*. Among them is the first hadith meaning which supplication is closest to being answered, so he said: "The middle of the last third of the night" means the last part of the night. This is because Allah the Exalted descends to the lowest heaven when the last third of the night remains, and He says: It is necessary for a person to strive in supplication during this part of the night, hoping for a response. The second is after the prescribed prayers, and "after the prayers" means their ends. The Prophet (peace and blessings be upon him) guided to this when he mentioned the tashahhud, then said after that: The meaning of "after the prayers" is not what is after the taslim, because what is after the taslim of the prayers is not a place for supplication, but rather a place for dhikr, as Allah the Exalted said: But the meaning of "after the prescribed prayers" is the ends of the prescribed prayers. Then the author mentioned the hadith of Abu Umamah (may Allah be pleased with him) that there is no Muslim who supplicates to Allah the Exalted for anything, but that He will give him what he asked for, or avert from him an equivalent amount of evil, or store up for him its reward with Him on the Day of Resurrection. We have previously explained this and clarified that one who asks Allah will not be disappointed, but one of these three things must occur for him, unless he supplicates for a sin, meaning something forbidden, in which case it will not be answered, because supplicating for a sin is injustice. And Allah the Exalted said: As for the last hadith, it is about the supplication of distress, that the Prophet (peace and blessings be upon him) used to say: These words, if a person says them when in distress, become a cause for the relief of his distress. And Allah is the One who grants success.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
He (may Allah have mercy on him) said: "Chapter on the miracles of the awliya (close friends of Allah) and their virtue. Allah the Exalted said:

⁽⁶²⁾ Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve ⁽⁶³⁾ Those who believed and were fearing Allah ⁽⁶⁴⁾ For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment.

ألا إن أولياء الله لا خوف عليهم ولا هم يحزنون * الذين آمنوا وكانوا يتقون * لهم البشرى في الحياة الدنيا وفي الآخرة لا تبديل لكلمات الله ذلك هو الفوز العظيم

[Yunus 10:62-64]

"

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author, al-Nawawi (may Allah have mercy on him), said in his book *Riyad al-Salihin*: "Chapter on the miracles of the awliya (close friends of Allah) and their virtue". A karamah (a miracle granted to a righteous person) is any matter that transcends the custom, which Allah Glorified and Exalted is He manifests through the hand of a follower of the Messenger. This karamah, meaning an unusual matter, is manifested by Allah through the hand of a follower of the Messenger, either as an honor for him or as support for the truth. It is established, I mean the karamahs, are established by the Book, the Sunnah, and reality. But who are the awliya? The awliya are those whom Allah distinguished in His saying: These are the awliya; they combined faith and taqwa (mindfulness of Allah). They are not the awliya of Allah who claim to be His awliya while they are among His enemies, as happens in some lands, where a man comes claiming to be a wali (close friend of Allah) while he is a disobedient open sinner, calling people to worship him and obey him in everything, and claiming that Allah has made everything lawful for him, even the forbidden things, because he has reached the ultimate stage. These are not the awliya of Allah; these are the enemies of Allah. The wali of Allah is the believing, pious person, as in this noble verse that the author cited: The author (may Allah have mercy on him) will mention the verses and hadiths indicating this, as well as reality. The difference between the miracle of the Prophet, the karamah of the wali, and the sorcery of the enemy: the difference between them is that the miracle of the Prophet is a matter that transcends the custom, which Allah the Exalted manifests through the hand of the Prophet as support for him and verification of him. For example, 'Isa (Jesus) the son of Maryam (peace be upon him) reviving the dead; 'Isa (peace be upon him) revives the dead, indeed he brings them out of their graves after burial, as Allah the Exalted said: He stands over the grave and calls its owner, and he comes out of his grave alive. He cures the blind and the leper. He creates from clay in the shape of a bird, meaning he makes something in the shape of a bird, then he breathes into it, and it becomes a bird by the permission of Allah, flying from before him. It was clay at first, and when he breathed into it, it flew. This is also among the signs of Allah. So the signs of the Prophets are matters that transcend the custom, which Allah the Exalted manifests as support for them. The karamahs of the awliya are matters that transcend the custom, but they do not occur with the Prophets, rather they occur for the followers of the Prophets. For example, what happened to Maryam: labor pains came to her, and she went to the trunk of the palm tree and said: This is among the signs of Allah, a karamah for Maryam, a woman in labor under a palm tree, shaking the trunk. Shaking the trunk is not easy; shaking the head is possible, the head of the palm tree, but shaking the trunk is difficult. She shakes the trunk, and then the dates fall from the palm tree, ripe, as if they were a cone that has been shaved, so that when they fall to the ground they do not burst or spoil. This is among the signs of Allah. And also what happened to her regarding pregnancy and childbirth, all of it is among the signs of Allah Mighty and Majestic, a karamah for her, as He the Exalted said: As for the third, which Allah the Exalted manifests through the hands of sorcerers who use the jinn, He Glorified and Exalted is He manifests it through their hands as a trial for them and a trial through them. For there are people who come with things that transcend the custom, but he is not a wali. So we say it is a karamah, and it is also known that he is not a Prophet, because there is no Prophet after Muhammad. So it is from the Shayatins (devils). The fourth matter: what is a matter that transcends the custom, which Allah Glorified and Exalted is He manifests through the hand of the liar, as a refutation of him. Like what is mentioned about Musaylimah the Liar. Musaylimah was a man who claimed prophethood at the end of the life of the Prophet (peace be upon him), and said that he was a Prophet, and people followed him. One day, a group of farmers came to him complaining that the water in their well had sunk and only a little remained. They asked him to come to the well and spit some of his saliva in it, hoping that the water would return. So he did, and they gave him water, so he rinsed his mouth with it, then spat in the well. There was some water in the well, and when he spat in the well, all the water sank, and nothing remained. This is undoubtedly a sign, meaning a matter that transcends the custom, but Allah the Exalted made it an humiliation for this lying man and a manifestation of his lie. So these are four things: the sign of the Prophet, the karamah of the wali, the sorcery of the sorcerer, and the humiliation of the lying fabricator. They are all matters that transcend the custom, but they differ according to the one through whose hand Allah manifested them. And the discussion of the verses mentioned by the author will come, if Allah wills.