ḤADĪTH OF THE DAY

“ Al- Ḥakam Ibnul-A'raj said, "I came to Ibn-'Abbās , who he was bolstered on his cloak at Zamzam, and said, 'Tell me which day is the Day of 'Āshūrā' (2) so that I fast it.' He replied, 'When you see the crescent (3) of [the month of] Muharram, count [the days] then begin fasting from the ninth day (4).' I asked, 'Is this how Muhammad, peace and blessings of God be upon him, used to fast ['Āshūrā']?' He confirmed, 'yes.'" Footnotes: 1. The well located in the vicinity of the Sanctified House of God, the Ka'bah, where the prophet Ishmael's mother, Hagar, found water under her son's feet. The well produces water to this day. 2. The day on which prophet Moses used to fast to give thanks to God for saving the Children of Israel from their enemy. Fasting on the Day of 'Ashūrā' is optional. However, the Prophet, peace and blessings of God be upon him, said that the reward for fasting on that day is the expiation of sins committed during the year leading up to it. 3. The appearance of the crescent signals the beginning of the month. 4. The majority of scholars consider the Day of 'Āshūrā' to be the tenth of Muharram. Ibn-'Abbās also narrated another hadīth clearly identifying the tenth of Muharram as the Day of Āshūrā'. However, the Jews of Madīnah used to fast on that day long before the arrival of the Prophet, peace and blessings of God be upon him. In order to distinguish the Muslims from them, the Prophet, peace and blessings of God be upon him, decided to fast an extra day the following year; only he did not live long enough to do so. In which case, he would indeed have started to fast the morning of the ninth of Muharram, as indicated by Ibn-'Abbās. ”

Sunan at-Tirmithiy كتاب الدعوات باب منه [ وجهت وجهى للذى فطر السموات والأرض حنيفا ]

حَدَّثَنَا الْحَسَنُ بْنُ عَلِىٍّ الْخَلاَّلُ حَدَّثَنَا أَبُو الْوَلِيدِ الطَّيَالِسِىُّ حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِى سَلَمَةَ وَيُوسُفُ بْنُ الْمَاجِشُ ونِقَالَ عَبْدُ الْعَزِيزِ حَدَّثَنِى عَمِّى وَقَالَ يُوسُفُ أَخْبَرَنِى أَبِى حَدَّثَنِى الأَعْرَجُ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِى رَافِعٍ عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ قَالَ وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ أَنْتَ رَبِّى وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِى وَاعْتَرَفْتُ بِذَنْبِى فَاغْفِرْ لِى ذُنُوبِى جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ وَاهْدِنِى لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِى لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّى سَيِّئَهَا لاَ يَصْرِفُ عَنِّى سَيِّئَهَا إِلاَّ أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِى يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ. فَإِذَا رَكَعَ قَالَ اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِى وَبَصَرِى وَعِظَامِى وَعَصَبِى. فَإِذَا رَفَعَ قَالَ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَاءِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ. فَإِذَا سَجَدَ قَالَ اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِى لِلَّذِى خَلَقَهُ فَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ. ثُمَّ يَقُولُ مِنْ آخِرِ مَا يَقُولُ بَيْنَ التَّشَهُّدِ وَالتَّسْلِيمِ اللَّهُمَّ اغْفِرْ لِى مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّى أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلَهَ إِلاَّ أَنْتَ. قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.
When the Messenger of God, peace and blessings of God be upon Him, used to stand in prayer, (1) he would say, "I have turned my face toward he who created the heavens and the earth, inclining toward truth, and I am not one of those who associate others with God. Truly, my prayer and my rites to sacrifice, my living and my dying, are for God, the Lord of the worlds. (2) He has no partner. And this I have been commanded, and I am the first [among you] of the Muslims. O God, You are the Sovereign; there is no god but You. You are my Lord and I am your bondsman. (3) I have wronged myself but I have acknowledged my sin, so forgive me all my sins - surely, no one forgives sins but You. Guide me to the most beautiful of character, for no one does so but You; and avert from me the most vile of character, for no one does so but You. I respond to your call and commit to it. All good is in Your hands and evil is not attributed to You. To you I owe my existence, and to you I strive. Blessed and Exalted are You. I seek Your forgiveness and I turn in repentance to You." When he bowed down, he would say, "O God, to You I have bowed; in You I have believed; and to You I have submitted. Humbled before you are my hearing, my sight, my bones and my sinews." When he rose [from bowing], he would say, "O God, our Lord, to You is praise filling up the heaven, filling up the earth, filling up whatever is in between them, and filling up all that You will, beyond that." When he prostrated, he would say, "O God, to You I have prostrated; in You I have believed; and to You I have submitted. My face has prostrated to the One who has created it, fashioned it and brought forth its faculties of hearing and sight - so blessed is God, the best of creators." Thereafter he would say, and this would be one of the last things he would say between the tashahhud (4) and the greeting, "O God, forgive me my sins that have already passed and those that are still to occur, those that I have committed secretly and those that I have committed publicly, my excesses, and what You are more aware of than me. You are the Expediter and You are the Delayer; there is no God but You."
(1): i.e. after entering the state of prayer. (2): Mankind, angels and all creation. (3): Masculine pronouns are generally used in Arabic as a means for referring to both men and women when the meaning is left general and is not otherwise specified. (4): An invocation that is recited in the middle and at the end of prayer, while sitting.