Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
hakim:1876 – Muḥammad b. al-Muʾammal b. al-Ḥasan > al-Faḍl b. Muḥammad al-Shaʿrānī > Abū Thābit Muḥammad b. ʿUbaydullāh > Muḥammad b. Ismāʿīl b. Abū Fudayk > Saʿd b. Saʿīd b. Abū Saʿīd al-Maqburī from his father > Abū Hurayrah

[Machine] The Messenger of Allah ﷺ said, "Whenever I faced a difficulty, Gabriel appeared to me in the form of a man and said, 'O Muhammad! Say: I have relied on the Ever-living, the One who does not die, and praise be to Allah who has never taken a son, nor does He have any partner in His Kingdom, nor is He in need of a protector out of weakness. And magnify Him with all magnificence.'"  

الحاكم:١٨٧٦ – أَخْبَرَنَا مُحَمَّدُ بْنُ الْمُؤَمَّلِ بْنِ الْحَسَنِ ثنا الْفَضْلُ بْنُ مُحَمَّدٍ الشَّعْرَانِيُّ ثنا أَبُو ثَابِتٍ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ ثنا مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَبِي فُدَيْكٍ حَدَّثَنِي سَعْدُ بْنُ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيُّ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ

قَالَ رَسُولُ اللَّهِ ﷺ مَا كَرَبَنِي أَمْرٌ إِلَّا تَمَثَّلَ لِي جِبْرِيلُ عَلَيْهِ السَّلَامُ فَقَالَ يَا مُحَمَّدُ قُلْ تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا  

«هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ وَلَمْ يُخَرِّجَاهُ»

See similar narrations below:

Collected by Qurʾān, Ṭabarānī, Suyūṭī
quran:17:111 –

And say, "Praise to Allah, who has not taken a son and has had no partner in ˹His˺ dominion and has no ˹need of a˺ protector out of weakness; and glorify Him with ˹great˺ glorification."  

And say: ‘Praise be to God, Who has neither taken a son, nor has He any partner in sovereignty, in divineness, nor has He ˹taken˺ any ally, to assist Him, out of, because of ˹any˺, weakness’, that is to say, He would never become weak and thus need an assistant. And magnify Him with magnifications ˹worthy of Him˺, extol Him with a perfect extolling above that He should have taken a son or a partner, and ˹above˺ any weakness and ˹above˺ all that does not befit Him. The arrangement whereby ‘praise’ is ˹invoked˺ together with this ˹statement˺ is meant to indicate that He is the One worthy of all praise, because of the perfection of His Essence and the fact that He alones possesses those attributes of His. Imam Ahmad ˹b. Hanbal˺ relates in his Musnad ˹by way of a report˺ from Mu‘ādh al-Juhanī ˹who heard it˺ from the Messenger of God (s), who used to say, ‘The “glory” verse ˹in the Qur’ān˺ is: Praise be to God, Who has neither taken a son, nor has He any partner in sovereignty … to the end ˹of the above-mentioned sūra, 17:111˺’, and God, exalted be He, knows best. The author of this ˹commentary˺ says, ‘This ˹last commentary˺ constitutes the end of my complement to the commentary on the Noble Qur’ān composed by the inquisitive scholar, the shaykh, Imam Jalāl al-Dīn alMahallī al-Shāfi‘ī, may God be pleased with him. I have expended every effort in it and reflected throughout it exhaustively, ˹especially˺ in those precious things that I have deemed, God willing, to be profitable. I composed it ˹this commentary˺ in the same length of time appointed for the one spoken to by God ˹sc. Moses˺ and I have made it a means to attaining the Gardens of Bliss. It ˹this commentary˺ actually draws on the work which it complements, relying and depending on it for ˹an understanding of˺ those allegorical verses. May God have mercy on one who examines it with impartiality, chances upon an error and informs me of it. As I have said: “I praise God, my Lord, for He guided me in what I have expressed despite my incapacity and weakness; for who ˹other than God˺ is there to avert me from error and who is there to accept from me even a single letter”. In fact, it never occurred to me to embark upon such ˹a task˺, knowing that I was incapable of delving into such issues. Perhaps God will make it of ample profit ˹to others˺ and through it open sealed hearts, blinded eyes and deaf ears. I have the impression that I am before those ˹sort of readers˺ who would prefer works of prolixity, refraining from ˹referring to˺ this complementary work, rejecting it outright, tending to obvious obstinacy ˹regarding it˺, without addressing its intricacies with any understanding: And whoever is blind in this world shall be blind in the Hereafter ˹Q. 17:72˺. May God thereby provide us with a ˹way of˺ guidance to the path of truth, with success, an awareness of the subtle intricacies of His words and with an ascertainment. May He thereby also make us with those to whom God has been gracious from among the prophets and the truthful and the martyrs and the righteous — and excellent companions are they! ˹Q. 4:69˺. He ˹Jalāl al-Dīn al-Suyūtī˺ completed the composition of this ˹work˺ on Sunday, 10th of Shawwāl, in the year 870 (AH) ˹1465 AD˺, having commenced it on the first Wednesday of Ramadān of the same year. He completed the fair copy ˹of this work˺ on Wednesday, 6th of Safar in the year 871 (AH) ˹1466 AD˺, and God knows best. Shaykh Shams al-Dīn Muhammad b. Abī Bakr al-Khatīb al-Tūkhī said: my friend the erudite shaykh Kamāl al-Dīn al-Mahallī, brother of the above-mentioned shaykh of ours, shaykh Jalāl al-Dīn alMahallī, may God have mercy on both of them, that he saw his brother, the above-mentioned shaykh Jalāl al-Dīn, in his dream: before him stood our friend the inquiring erudite scholar shaykh Jalāl al-Dīn al-Suyūtī, compiler of this complement. He ˹Mahallī˺ had this complement in his hand and, perusing it, he was saying to its above-mentioned compiler ˹Suyūtī˺, ‘Which of the two is better, my composition or yours?’. He ˹Suyūtī˺ said, ‘Mine’. He ˹Mahallī˺ then said, ‘But look at this …’, and he showed him parts of it, politely pointing out to him his objections thereto. Each time he ˹Mahallī˺ brought something up, the compiler of this complement ˹Suyūtī˺ would respond to him, while shaykh ˹Mahallī˺ would smile and laugh. Our shaykh, the imam, the erudite scholar Jalāl al-Dīn ‘Abd al-Rahmān b. Abī Bakr al-Suyūtī, compiler of this complement said: What I believe, and what I am absolutely certain of, is that the part composed by shaykh Jalāl al-Dīn al-Mahallī, may God have mercy on him, in his section ˹of the commentary˺ is actually better than mine by far. How ˹could it be otherwise˺, when most of what I have written here draws on his work and relies on it? I have no doubt about this. As regards what was seen in the above-mentioned dream, then perhaps it is the case that the shaykh meant to point out those few places in which I disagreed with what he had written on account of some little comment ˹that I had made therein˺. But these ˹instances˺ are very few and I do not think that they add up to more than ten such instances. Among these is where shaykh ˹al-Mahallī˺ comments in sūrat Sād: ‘The Spirit is a delicate organism (jism latīf) that gives life to a human being by permeating it’. I followed this ˹opinion˺ at first, but then I remembered the restriction ˹made by God˺ while ˹working on the commentary˺ at sūrat al-Hijr; and so I erased it because of where God says, And they will question you concerning the Spirit. Say, ‘The Spirit is of the command of my Lord. And of knowledge you have not been given except a little ˹…˺’ ˹to the end of˺ the verse ˹Q. 15:85˺. For, it is explicit, or almost explicit, in stating that the ˹true nature of the˺ Spirit is of God’s knowledge ˹only˺, exalted be He — we do not know it. Thus, it is better that we should refrain from trying to define it. For this reason also, shaykh Tāj al-Dīn b. al-Subkī says in ˹his work˺ Jam‘ al-jawāmi‘ (The compendium of compendiums’): ‘As for the spirit, Muhammad (s) never spoke about it and we should ˹also˺ therefore refrain ˹from speaking about it˺.’ Another ˹instance˺ is where the shaykh says in ˹his commentary to˺ sūrat al-Hajj ˹Q. 22:17˺, ‘The Sabaeans (al-sābi’ūn) are a Jewish sect’. I mention this in ˹my commentary to˺ sūrat al-Baqara ˹Q. 2:62˺, where I added the following ˹gloss˺ ‘or ˹they are˺ a Christian ˹sect˺’, in order to point out a variant opinion, generally acknowledged, particularly by our colleagues, the ˹Shāfi‘ī˺ jurists, and ˹also acknowledged˺ by the Minhāj (‘The Method ˹…˺’), where it is stated that the Samaritans opposed the Jews and the Sabaeans ˹opposed˺ the Christians ˹respectively˺ over the fundamentals of their religion. In his ˹Mahallī’s˺ Sharh (‘Commentary’), al-Shāfi‘ī, may God be pleased with him, is reported to have said that the Sabaeans were a Christian sect. At this moment, I cannot recall a third instance ˹of Mahallī’s objections˺. Perhaps these are the sort of examples which the Shaykh, may God have mercy on him, was pointing out ˹in the dream˺. And God knows best what is correct, and to Him is the return and the ˹final˺ resort. Meccan, except for verses 28, and from ˹verses˺ 82 to the end of 101, which are Medinese; it consists of 110 or 115 verses, revealed after sūrat al-Ghāshiya.
القرآن:١٧:١١١ –

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا  

{شريك في الملك} في الألوهية {ولم يكن له ولي} ينصره {من} أجل {الذل} أي لم يذل فيحتاج إلى ناصر {وكبره تكبيرا} عظمه عظمة تامة عن اتخاذ الولد الشريك والذل وكل ما لا يليق به وترتيب الحمد على ذلك للدلالة على أنه المستحق لجميع المحامد لكمال ذاته وتفرده في صفاته وروى الإمام أحمد في مسنده عن معاذ الجهني عن رسول الله ﷺ أنه كان يقول: (آية العز الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك) إلى آخر السورة والله تعالى أعلم قال مؤلفه هذا آخر ما كملت به تفسير القرآن الكريم الذي ألفه الشيخ الإمام العالم المحقق جلال الدين المحلي الشافعي ؓ وقد أفرغت لمكمل وعليه في الآي المتشابهة الاعتماد والمعول فرحم الله امرأ نظر بعين الإنصاف إليه ووقف فيه على خطأ فأطلعني عليه وقد قلت: حمدت الله ربي إذ هداني لما أبديت مع عجزي وضعفي فمن لي بالخطأ فأرد عنه ومن لي بالقبول ولو بحرف هذا ولم يكن قط في خلدي أن أتعرض لذلك لعلمي بالعجز عن الخوض في هذه المسالك وعسى الله أن ينفع به نفعا جما ويفتح به قلوبا غلفا وأعينا وآذانا صما وكأني بمن اعتاد المطولات وقد أضرب عن هذه التكملة وأصلها حسما وعدل إلى صريح العناد ولم يوجه إلى دقائقها فهما {ومن كان في هذه أعمى فهو في الآخرة أعمى} رزقنا الله به هداية إلى سبيل الحق وتوفيقا واطلاعا على دقائق كلماته وتحقيقا وجعلنا به {مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا} وفرغ من تأليفه يوم الأحد عاشر شوال سنة سبعين وثمانمائة وكان الابتداء في يوم الأربعاء مستهل رمضان من السنة المذكورة وفرغ من تبييضه يوم الأربعاء سادس صفر سنة إحدى وسبعين وثمانمائة والله أعلم قال الشيخ شمس الدين محمد بن أبي بكر الخطيب الطوخي أخبرني صديقي الشيخ العلامة كمال الدين المحلي أخو شيخنا الشيخ جلال الدين المحلي رحمهما الله تعالى أنه رأى أخاه الشيخ جلال الدين المذكور في النوم وبين يديه صديقنا الشيخ العلامة المحقق جلال الدين السيوطي مصنف هذه التكملة وقد أخذ الشيخ هذه التكملة في يده وتصفحها ويقول لمصنفها المذكور أيهما أحسن وضعي أو وضعك فقال: وضعي فقال: انظر وعرض عليه مواضع فيها وكأنه يشير إلى اعتراض فيها بلطف ومصنف هذه التكملة كلما أورد عليه شيئا يجيبه والشيخ يبتسم ويضحك قال شيخنا الإمام العلامة جلال الدين عبد الرحمن بن أبي بكر السيوطي مصنف هذه التكملة: الذي أعتقده وأجزم به أن الوضع الذي وضعه الشيخ جلال الدين المحلي رحمه الله تعالى في قطعته أحسن من وضعي أنا بطبقات كثيرة كيف وغالب ما وضعته هنا مقتبس من وضعه ومستفاد منه لا مرية عندي في ذلك وأما الذي رئي في المنام المكتوب أعلاه فلعل الشيخ أشار به إلى المواضع القليلة التي خالفت وضعه فيها لنكتة وهي يسيرة جدا ما أظنها تبلغ عشرة مواضع منها أن الشيخ قال في سورة ص: والروح جسم لطيف يحيا به الإنسان بنفوذه فيه وكنت تبعته أولا فذكرت هذا الحد في سورة الحجر ثم ضربت عليه لقوله تعالى {ويسألونك عن الروح قل الروح من أمر ربي} الآية فهي صريحة أو كالصريحة في أن الروح من علم الله تعالى لا نعلمه فالإمساك عن تعريفها أولى ولذا قال الشيخ تاج الدين بن السبكي في جمع الجوامع: والروح لم يتكلم عليها محمد ﷺ فنمسك عنها ومنها أن الشيخ قال في سورة الحج: الصابئون فرقة من اليهود فذكرت ذلك في سورة البقرة وزدت أو النصارى بيانا لقول ثان فإنه المعروف خصوصا عند أصحابنا الفقهاء وفي المنهاج وإن خالفت السامرة اليهود والصابئة النصارى في أصل دينهم وفي شرحه أن الشافعي ؓ نص على أن الصابئين فرقة من النصارى ولا أستحضر الآن موضعا ثالثا فكأن الشيخ رحمه الله تعالى يشير إلى مثل هذا والله أعلم بالصواب وإليه المرجع والمآب.
tabarani:17627 – al-Miqdām b. Dāwud > Asad b. Mūsá > Ibn Lahīʿah > Zabbān b. Fāyid > Sahl b. Muʿādh b. Anas from his father

[Machine] About the Messenger of Allah ﷺ that he used to say, "The sign of power belongs to Allah and all praise is due to Allah. He did not take a son and there is no partner for Him in His dominion. And He does not have a helper out of humiliation. And magnify Him greatly."  

الطبراني:١٧٦٢٧ – حَدَّثَنَا الْمِقْدَامُ بْنُ دَاوُدَ ثنا أَسَدُ بْنُ مُوسَى ثنا ابْنُ لَهِيعَةَ عَنْ زَبَّانَ بْنِ فَايِدٍ عَنْ سَهْلِ بْنِ مُعَاذِ بْنِ أَنَسٍ عَنْ أَبِيهِ

عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ كَانَ يَقُولُ «آيَةُ الْعِزَّةِ لِلَّهِ وَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا»  

tabarani:17628 – Muḥammad b. ʿAbdullāh al-Ḥaḍramī > Abū Kurayb > Rishdīn b. Saʿd > Zabbān b. Fāyid > Sahl b. Muʿādh b. Anas from his father

[Machine] The Messenger of Allah ﷺ said: "The verse of dignity is: 'And say, "Praise be to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness, and glorify Him with [great] glorification.'"  

الطبراني:١٧٦٢٨ – حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَضْرَمِيُّ ثنا أَبُو كُرَيْبٍ ثنا رِشْدِينُ بْنُ سَعْدٍ عَنْ زَبَّانَ بْنِ فَايِدٍ عَنْ سَهْلِ بْنِ مُعَاذِ بْنِ أَنَسٍ عَنْ أَبِيهِ قَالَ

قَالَ رَسُولُ اللهِ ﷺ آيَةُ الْعِزَّةِ {وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا}  

suyuti:9053a –
Request/Fix translation

  

السيوطي:٩٠٥٣a –

"أَلا أُعلِّمُكَ كلمات تُذهبُ عنكَ الضُّرَّ والسَّقَمَ؟ قلْ توكَّلتُ على الحَىِّ الذى لا يموتُ، والحمدُ للَّه الذى لم يتخذ ولدًا, ولم يكن له شريكٌ في الملك، ولمْ يكن له ولىٌّ من الذُّلِّ، وكبِّرهُ تَكبيرًا".  

ابن السُّنى في عمل اليوم والليلة عن أبى هريرة
suyuti:19114a –
Request/Fix translation

  

السيوطي:١٩١١٤a –

"مَا كَرَبَنِى أَمْرٌ إِلَّا تَمَثَّلَ لِي جِبْرِيلُ فَقَال: يَا مُحَّمَدُ قُلْ: تَوَكَّلْتُ

عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ، وَالْحَمْدُ للهِ الَّذِي لَمْ يَتَّخِذ وَلَدًا، وَلَمْ يَكُنْ لَهُ شَرِيكُ فِي الْمُلكِ، وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنْ الذُّلِّ، وَكَبِّرْهُ تكْبيرًا".  

ابن صصرى في أماليه عن أبي هريرة