anything besides them. That is to say, when he supplicated he would choose the most all-encompassing prayers—concise words that are broad in scope—and leave out the particulars, because a general supplication is more far-reaching and inclusive than one that lists details. For example, if a person wishes to ask his Lord to admit him into Paradise, he simply says, “Allahumma adkhilni al-jannah” (O Allah, admit me to Paradise); there is no need to elaborate, saying, “and let it contain such-and-such,” for there may be blessings he does not even know. Specifying them would amount to restricting the request, whereas a general plea is wider in meaning and more elegant.

As for repeating a supplication, it will be mentioned, God willing, that the Prophet (peace and blessings be upon him) used to repeat his duʿāʾ; when he prayed he said it three times, and it appears that the author will cite this.

Among the most comprehensive invocations is the one reported in the hadith of Anas (may Allah be pleased with him) that the Prophet frequently said in his supplication: “Rabbana ātinā fiʾd-dunyā ḥasanah wa fiʾl-ākhirati ḥasanah wa qinā ʿadhābaʾn-nār” (Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire). This prayer is the most inclusive of all supplications: “Our Lord, grant us good in this world” embraces every worldly blessing—a righteous spouse, a comfortable conveyance, a secure dwelling, and so on; while “and good in the Hereafter” encompasses every blessing of the next life—an easy reckoning, receiving one’s record in the right hand, crossing the bridge over Hell with ease, drinking from the Prophet’s Basin, entering Paradise, and every other blessing of the Hereafter. Thus this supplication is one of the most comprehensive—indeed, the very most comprehensive—because it covers everything.

Anas (may Allah be pleased with him) used to pray with these words, and whenever he asked for something else, he would still include them as though