In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:
The basis of the happiness (success, wellbeing etc) of a person (in this worldly life and Afterlife) are three, but each of them has its opposite, therefore whoever is deprived of one of them will encounter its opposite: Tawheed and its opposite is Shirk, the (authentic) Sunnah and its opposite is innovation in religious affairs, obedience (to Allaah and His Messenger) and its opposite is disobedience. These three affairs are opposed by one thing and that is: the heart being deprived of Ar-Raghbah Fillaah Wa Feemaa Indahu, Wa Minar Rahbah Minhu Wa Mimmaa Indahu [i.e. the heart deprived of the fervent desire to seek Allaah’s Pleasure through acts of obedience and hoping for Allaah’s reward, and deprived of fear of Allaah and the reward Allaah has kept for those who fear Him]. [Ref 1]
Imaam Muhammad Bin Abdul Wahhaab [may Allaah have mercy upon him] stated in Al-Qawaa’id Al-Arba’ah:
I ask Allaah, the Most Gracious, the Lord of the Throne, to protect you in this world and the Hereafter, and to bless you wherever you are and to make you from those who are grateful when they are given, patient when they are tested and those who seek forgiveness when they sin. For verily, those are the three signs of happiness.
We ask Allaah to include us amongst those mentioned in the above statement of Imaam Muhammad Bin Abdil Wahhaab [may Allaah have mercy upon him] Aameen.
It has been reported recently that due to frustration, some people now have a place in Brazil where they can vent their anger in a “Rage Room.” They swing giant hammers at old televisions, computers and printers, demolishing the machines and shattering the glass into tiny pieces. The person who started this business charges $4.64. Participants write issues that bothers them on the walls – ex-girlfriends, ex-husbands, corruption and work, and these words are the targets of their anger. They wear protective suits and helmets in the rage room. A female participant – an unemployed mother of two daughters – says that due to stress, she would rather vent her frustration inside the “Rage Room” instead of venting her frustrations on her daughters or on anyone else, so she prefers to break things and loves it. [Daily Sabah (Turkish Newspaper)]
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said:
Whoever is given strength and facilitated [with the means] to something, his pleasure will be found in utilising that strength [in that affair]. Whoever is granted the strength to have sexual relations, he will find pleasure in utilising his strength in it. Whoever is given strength to become angry and overcome [others], he will utilise the strength of his anger to [obtain what he desires]. Whoever is given the strength to eat and drink, his pleasure will be found in utilising his strength in [eating and drinking]. Whoever is given the strength to [obtain] knowledge and understanding, his pleasure will be found in utilising his strength and directing it towards [obtaining] knowledge. Whoever is given strength in [having] love for Allaah, turning to Allaah in repentance, submission and obedience, being devoted to Allaah [sincerely with one’s] heart, having an ardent desire [to please, obey and meet Allaah] and [desiring to come close to Allaah, be recognised and loved by Allaah etc], he will find his pleasure and bliss in utilising this strength in that. All these pleasures will dwindle and disappear, except this one [i.e. love of Allaah etc]. [Ref 2]
The Fruitful Outcomes of Ibaadah
Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said:
As for the fruitful outcomes of the Ibaadaat (acts of worship), then from them are: relaxation of the heart, peace of mind, enlargement of one’s provision, a state of well-being, repose and tranquillity. Indeed, there are many verses in the Qur’aan and a number of narrations in the Sunnah regarding these (good) outcomes, and that fear of Allaah (The Mighty and Majestic) and righteous actions leads to happiness in this life and the next. Allaah (The Mighty and Majestic) said:
[وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ – And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth. [7:96]
Indeed, this noble ayah mentions both worship and its (good) outcomes in the life of a Muslim, and that whoever fears Allaah (The Mighty and Majestic) and believes in Him, then indeed Allaah (The Most High) will reward him and give him provision in the life of this world. Allaah will open for him blessings from the heavens and the earth– by way of rain from the sky and vegetation and treasures from the earth.
Allaah (The Mighty and Majestic) said about the people of the Scripture:
[وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ]
And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them and from underneath their feet.” [5:66] Meaning: The provision Allaah would have bestowed upon them by way rain from the sky, and also from beneath their feet by way of that which Allaah causes to grow in the earth, such as plants and crops; and also the treasures which Allaah causes to come out from the earth.
So, that which has been mentioned in these two verses [7:96 and 5:66] about the people of the towns and the people of the scripture is related to reward in this worldly life a worldly for (the one who) believes in Allaah and fears Him. And with regards to the reward in the afterlife for the believers and those who fear Allaah, then indeed Allaah has mentioned it in His statement:
[وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ ]
And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become Al-Muttaqun (pious), We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). ‘’ [5:65]
Allaah (The Mighty and Majestic) said: [يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَقُولُواْ قَوۡلاً۬ سَدِيدً۬ا ] O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth]. [33:70]
This (Ayah 33:70) indicates to an act of worship (i.e. fear of Allaah and being truthful in speech); then Allaah mentioned its (good) effects, saying:
[يُصۡلِحۡ لَكُمۡ أَعۡمَـٰلَكُمۡ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ فَازَ فَوۡزًا عَظِيمًا]‘’He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger) he has indeed achieved a great achievement.’’ [33:71]
Indeed being directed towards righteous and correct actions and forgiven one’s sins in the afterlife are (good) outcomes of Ibaadah (worship). So this noble ayah mentions both the (good) outcomes of the Ibaadaat (acts of worship) in this worldly life and the afterlife-in this worldly life Allaah will direct the person towards righteous and good actions and enables him to reach good, truth and correctness in all his affairs; so that he follows the path of Allaah upon clear sightedness. And in the afterlife, Allaah will forgive him his sins and wipe away his evil deeds.
Also Allaah (The Mighty and Majestic) said:
[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا ]
[وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ ]
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. [65:2-3]
This noble ayah establishes the fact that fear of Allaah (The Mighty and Majestic)–and that is to worship Him (alone without partners); fulfil His commandments and keep away from what He has forbidden– will remove a person from critical and difficult situations. Also Allaah provides for the one who obeys and fears Him from sources he never could imagine.
Allaah (The Mighty and Majestic) said:
[وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مِنۡ أَمۡرِهِۦ يُسۡرً۬ا ]
And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him.’’ [65:4]
Indeed, from the (good) outcomes of fearing Allaah (The Mighty and Majestic) is that Allaah will make a person’s affairs easy. Allaah will facilitate for him the paths towards good and opens for him paths that leads to happiness in this life and the afterlife.
Allaah (The Mighty and Majestic) said: [وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُ ۥۤ أَجۡرًا -And whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward]. [65:5] This is related to the rewards in the hereafter that comes about as a result of one’s fear of Allaah (Glorified be He).
Allaah (The Mighty and Majestic) said:
[يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا وَيُكَفِّرۡ عَنڪُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ ]
O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty.’’ [8:29]
This noble ayah shows the fact that the one who fears Allaah (The Mighty and Majestic), acts in obedience to Allaah and His Messenger, then indeed Allaah will grant him a criterion to distinguish between truth and falsehood, and he will follow the path of Allaah upon clear sightedness and guidance in this worldly life. And in the afterlife Allaah will reward him by wiping away his evil deeds and forgive him his sins.
Also, Allaah (The Most High) stated in the last part of the ayah that discusses the ettiquettes to be employed in dealing with loans and debts: [وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُڪُمُ ٱللَّهُۗ-So be afraid of Allah; and Allah teaches you].[2:282]
And Allaah stated in the story of Nooh (alayhis-salaam) and his people:
فَقُلۡتُ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُ ۥ كَانَ غَفَّارً۬ا
يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارً۬ا
وَيُمۡدِدۡكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَيَجۡعَل لَّكُمۡ جَنَّـٰتٍ۬ وَيَجۡعَل لَّكُمۡ أَنۡہَـٰرً۬ا
I (Nooh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’ [71-10-12]
The affairs mentioned in the above verses are (good) outcomes of Ibaadah (worship); because the act of worship mentioned here is [الْإِسْتِغْفَار –to seek forgiveness] and its (good) outcome is that Allaah will send down rain upon them in abundance; give them an increase in wealth and children, and bestow on them gardens and rivers.
Also, similar to this above ayah is what Allaah mentioned about Hud (alayhis-salaam) and his people (i.e. a command Allaah commanded Prophet Hud to convey to his people):
[وَيَـٰقَوۡمِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡڪُم مِّدۡرَارً۬ا وَيَزِدۡڪُمۡ قُوَّةً إِلَىٰ قُوَّتِكُمۡ]
And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength.’’ [11:52]
Also, similar to this is what Allaah stated about His Prophet Muhammad (sallal-laahu-alayhi-wasallam) and the people (i.e. a command Allaah commanded Prophet Muhammad to convey to the people): [وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَـٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى وَيُؤۡتِ كُلَّ ذِى فَضۡلٍ۬ فَضۡلَهُ ۥۖ – Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words) [11:3]
Allaah (The Most High) said:
[مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬ۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ
Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).[16:97]
In this noble ayah is established the fact that Eemaan and righteous action leads to a good and happy–a life filled with fear of Allaah and obedience to Him, and obedience to Allaah’s Messenger, as well as abundant reward for a person in the afterlife.
As for the narrations found in the Sunnah regarding the good outcomes of the Ibaadaat (i.e. acts of worship) in the life of a Muslim, there is that great and precious advice of the noble Prophet (sallal laahu alayhi wasallam) which he gave to Ibn Abbaas (radiyallaahu anhuma), saying:
[احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ – Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you.’’ This hadeeth was reported by Imaam Tirmidhee (number 2516) and he graded it Hasan Saheeh. And in another wording of this hadeeth reported by Imaam Ahmad (Number 2803), the Prophet (sallal-laahu-alayhi-wasallam) said to Ibn Abbaas (radiyallaahu-anhumaa): [احفظ الله تجده أمامك ، تعرف إلى الله في الرخاء يعرفك في الشدة– Be Mindful of Allaah, and you will find Him in front of you. Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship.’’ This is the 19th hadeeth amongst the 40 ahaadeeth of Imaam An-Nawawi [rahimahullaah].
Imaam Ibn Rajab [may Allaah have mercy upon him] made some precious comments on this hadeeth in Jaami-ul Uloom Wal Hikam, then he said: The protection of Allaah for His slave occurs in two ways: (a) Protection of the person’s body, wealth, children and family; and (b) protection of his religion, so that he is safeguarded from those doubts that lead to misguidance and from forbidden desires, and thus he finds himself in a state of uprightness and steadfastness in his religious and worldly affairs. This is Allaah’s Protection for the one who is mindful of Him—the one who remains within the limits imposed by Allaah-by fulfilling Allaah’s commandments and keeping away from what Allaah has forbidden. Allaah rewards this person due to him being mindful of Allaah and reward is given in accordance with one’s actions. Indeed the statement of the Prophet (sallal-laahu-alayhi-wasallam): [يَحْفَظْكَ‘’He (Allaah) will protect you] is a reward from the good outcomes that are obtained as a result of righteous action, and reward is given in accordance with a person’s actions.
And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam): [احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ- Be mindful of Allah and you will find Him before you]; meaning: you will find Allaah in front of you- Allaah will guard and protect you, and He will protect you from every evil.
And as for the statement of the Prophet (sallal-laahu-alayhi-wasallam):
[تعرف إلى الله في الرخاء يعرفك في الشدة- Acknowledge Allaah in times of ease and prosperity, and He will acknowledge you in times of hardship]; meaning: if you remain upon obedience to Allaah and His Messenger in times of ease and well-being, then indeed Allaah will reward you by protecting you during times of severe hardship and during critical situations. And what will shed more light on this is the story of the three people who were walking, so rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave and they were unable to come out; so it seemed as if they were in a grave whilst being alive. Then they reminded one another and remembered what will remove them from that severe hardship, and that was to recall some righteous actions they performed for the Sake of Allaah in times of ease and so that they can utilise those righteous actions as a means of Tawassul (i.e. to invoke Allaah with the best deed they performed in the past). So one of them invoked Allaah whilst mentioning the kind treatment he showed to his parents; the second invoked Allaah whilst mentioning his abandoning fornication for the sake of Allaah even though he was able to do so; and the third invoked Allaah whilst mentioning the incident when he fulfilled the rights of an employee who departed before collecting his wages. All of them invoked Allaah whilst mentioning a righteous action they had performed in times of ease, so Allaah caused the rock to move away and they came out of the cave. [Ref 3]
The Three Men in The Cave
Narrated Ibn ‘Umar: The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out to graze (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.” [See Saheeh Bukhaari. (Number: 2215)] and Saheeh Muslim (Number 2743)]
Look to Those Who Have Lesser Than You
Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”. [Saheeh Muslim’ Hadeeth Number 2963]
Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said:
A person should neither be covetous of this worldly life nor anxious due to what afflicts him, rather he should exercise patience and hope for [Allaah’s reward due to exercising patience] – whether he is poor, sick or other than that. The worldly life is a place of trial and test, so one should not become anxious due to calamities and trials. And what makes this affair easier for a person is the guidance given by the Prophet [sallal-laahu-alayhi-wasallam] in this hadeeth [as follows]: “Look at those who are below you and do not look at those above you, for it is more suitable lest you look down on Allaah’s blessings”.
A poor person should look at the one who is poorer and should not look at a wealthier [person], because if Allaah willed He would have placed you in the same situation as that poor person who has nothing. You have something – your daily nourishment; but that one poorer than you has nothing – not even his daily nourishment. You are in a better situation, so praise Allaah for this and do not look at the wealthier people because that will lead you to harbour anger against Allaah and being displeased with His divine Will, and then saying, “Why can I not be like such and such person; why am not like the wealthy people?’’ This is the meaning of looking down on the blessing you have. But if you look at the person below you, it will make you thankful because your situation is better than that of many people. Therefore, the one in good health should look at the sick person and then praise Allaah for granting him good health. The one who is sick should look at the one who is sicker than him and then praise Allaah for being less sick than the person who is sicker than him. This [hadeeth embodies] a great principle, therefore, ‘look to the one below you’ in wealth, health and in other affairs.
However, this should not be the case in affairs related to acts of worship. In affairs related to acts of worship, you should not look at the one below you. You should not look at the lazy people and those who neglect their religious duties, rather you should look at the righteous and God fearing people so that you can join them in performing good deeds and be similar to them. Therefore, with regards to affairs related to the religion, you should not look at the one below you, rather you should look at the one above you in the religion, for why do not want to be like him; why do you not want to be like the righteous people; why do not want to emulate the God fearing scholars? If you are a student of knowledge, you should not be satisfied with the sciences of the religion you have acquired; rather you should seek to increase in knowledge as long as you are alive. [Ref 4]
Imaam Sufyaan Ath-Thawree (rahimahullaah) said: Be mindful of Allaah’s Anger in three affairs: Be mindful of falling short in that which you have been commanded; be mindful that He sees you, whilst you are not pleased with what He has portioned for you (of the dunyah); be mindful that you seek for something from the worldly life and do not find it, so you become angry with your Lord. [Ref 5]
Finally: A Tremendous Supplication That Gathers Issues of [Aqeedah, Worship and Manners] Said After The Tashahud and Before Tasleem
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquillity etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Ref 6]
Beneficial Points In This Supplication From Fiqh Al-Ad’iyah Wal Ad’kaar
Regarding the statement:
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me.
Commentary: This necessitates surrendering and submitting all of one’s affairs to the Lord- seeking from Allaah whatever is best for you in all circumstances and seeking that through His All-Encompassing Knowledge; for indeed Allaah knows all hidden and apparent affairs and He [alone has] All-Encompassing Power over everything; neither can anyone amend his Judgement nor repel His Decree. And what is well known is that the servant does not know the end results of affairs and its final abode; and in addition to this, he is unable to obtain good and repel harm, except through that which Allaah grants him assistance and makes easy for him, so the servant remains completely [and always] in need of Allaah wherever he may be. And this why one says in this supplication: [ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if You know that life is good for me, and let me die if You know that death is good for me].
This is why the [authentic] Sunnah forbids one from desiring death due to harm that befalls him, because he is ignorant of the consequences which [death might bring upon him in the afterlife]. The Prophet [sallal laahu alayhi wasallam] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]
Regarding the statement:
اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ
O Allah! I ask You to grant me (the blessing of having) fear of You in private and public.
Commentary: That I fear you O Allaah in private and public; when I am with the people and when they are absent, for indeed there are people who fear Allaah in public and when seen, but the main and most important affair is to fear Allaah when not seen by the people. Indeed, Allaah praised those who fear him in the Ghayb. Allaah [The Most High] said: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]
Allaah [The Most High] said: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Aayah 33]
And regarding the statement:
وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ
And I ask you (to make me utter) a statement of truth in times of contentment and anger.
Meaning: Enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Soorah Ash-Shooraa. Aayah 37]
The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry”.
And regarding the statement:
وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ
And I ask You for moderation when in a state of wealth and poverty.
Commentary: That I am balanced both when I am in a state of poverty and when I have wealth; upon the middle path ordained by the Islamic legislation- not miserly when I am poor and fearing that what I have will run out, nor being wasteful by placing upon myself that which I cannot bear, just as Allaah [The Most High] said: [ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29]. And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allaah [The Most High] said: [وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)]. [Surah Al-Furqaan. Aayah 67]
And regarding the statement:
وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ
And I ask you for blessings that never ceases.
Commentary: Blessing that never ceases is the blessing of the Aakhirah, just as Allaah [The most high] said: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Aayah 96] And Allaah [The Most High] said: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Aayah 54]
And regarding the statement:
وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ
And I ask You for the coolness of my eye that will never end.
Commentary: There are blessings that cease and those that do not cease. The coolness of one’s eye in the Dunyah is a portion of something and the happiness related to it will come to an end. In addition to this, [this coolness of the eye in the Dunyah] blemished with fear as a result of events that cause distress and suffering, as well as pain; therefore the eyes of the believer do not find a greater pleasure in anything of the Dunya, except love of Allaah, remembrance of Allaah and obedience to Allaah, just as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever acquires the pleasure of his eyes in this [i.e. love of Allaah and obedience to Him], then he has that which will not come to an end in the Dunyah, the Barsakh and the Aakhirah.
And regarding the statement:
وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ
And I ask You (to make me pleased) after (Your) decree.
Commentary: Asking Allaah to make you pleased after His decree has come to pass, because that would truly manifest the reality of being pleased with Allaah’s decree.
And regarding the statement:
وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ
And I ask You for a life of (ease, comfort, tranquility etc) after death.
Commentary: This shows that life, its [perfect] goodness and comfort only occurs after death, for indeed life before death is blemished with pain. And if there was no pain in this life other than death, then that would have been sufficient as pain, so how about the fact that life has numerous pains, grief, sicknesses, infirm old age, separation from beloved ones and other than that!
And regarding the statement:
وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ
And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me).
Commentary: This section of the du’aa gathers the best of affairs in the Dunya and the Aakhirah – yearning to meet Allaah [in the Aakhirah whilst still living in this world] and seeing His Noble Face in the Afterlife [Free is He from all imperfections, co-equals, resemblance and partners]. And when it is the case that the complete accomplishment of this affair is based on safety from being harmed in this Dunya or being put to trial in one’s religious affairs, so one says: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – without any harm and misleading trials (coming upon me)].
The believer seeing his lord on the day of judgement is an affair that has been narrated in numerous texts in the Qur’aan and [authentic] Sunnah, and none denies it except one who has strayed from the straight path; rather it is the loftiest bliss for the people of Jannah and the greatest joy. The Prophet [sallal laahu alayhi wasallam] said: When the people of Paradise would enter Paradise, Allaah [The Blessed and the Exalted] would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire? He [Allaah] would lift the veil, and of things given to them nothing would be dearer to them than looking at their Lord. [Saheeh Muslim 181]
We ask Allaah for his bounty.
And finally, regarding the statement:
اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others).
Commentary: Beautification with Eemaan includes beautification of the heart with sound creed and noble deeds of the heart; beautification of the tongue with dhikr and recitation of the Qur’aan, enjoining good and forbidding evil and so forth; beautification of the limbs with righteous deeds and deeds that draws a person close to Allaah. [ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ – And make us (from those who are) guided and guiding (others)]- Meaning: That we ourselves become guided and guiding others. This is the greatest status when a person knows the truth and follows it, teaches others and guides them. We ask Allaah to guide us to this and include us amongst those who are guided and guiding others. [Ref 7]
[Ref 1: Al-Fawaa-id page 167]
[Ref 2: Al-Fawaa’id 121-122. Slightly paraphrased]
[Ref 3: An Excerpt from أثر العبادات في حياة المسلم pages: 4-31: slightly paraphrased]
[Ref 4: An Excerpt from ‘Tasheelul il’haami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ Hadeeth Number 1438’ Vol 6′ pages 168-169’ by Shaikh Saaleh Al-Fawzaan (may Allaah preserve him). Publisher: Daar Al-Imaam Ahmad’ 1st Edition 1430AH – Year 2009]
[Ref 5: Siyar A’laam Nubulaa 7/244]
[Ref 6: Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
[Ref 7: Source: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169. Slightly paraphrased]