In The Name of Allah, The Most Merciful, The Bestower of Mercy.

SUPPLICATION

A Tremendous Supplication After 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; and 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 Iman, and make us (from those who are) guided and guiding (others). [1]

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”.

This requires surrendering and submitting all of one’s affairs to the Lord, asking Allah for the best outcome in every situation, and seeking that through His All-Encompassing knowledge because Allah has complete knowledge of both hidden and visible matters, and He has absolute power over everything. No one can change His judgment or prevent His decree. It is well known that a servant of Allah cannot predict the outcome of their affairs or their final destination. They are also unable to achieve good or avoid harm except with the help and ease granted by Allah. Therefore, a servant of Allah is always in need of Allah, regardless of where he may be. This is why one says in this supplication: [أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if life is good for me, and let me die if You know that death is good for me].

That’s why the Sunnah forbids against wishing for death when faced with hardships, as one may not fully understand the repercussions. The Prophet [peace and blessings of Allah be upon him] 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]

*[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].

Meaning: That I fear You in private and public- when I am with the people and when they are absent because while some fear Allah in public and when seen, the true measure of devotion lies in fearing Allah when not seen by the people. Allah praised those who fear Him in the unseen, saying: [ 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]

Allah [The Most High] says: [ 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. Ayah 33]

*[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: Empower me to speak the truth during moments of contentment and anger. Speaking the truth during moments of anger is a virtuous and powerful act, as anger often leads a person to utter the opposite of truth and other than justice. Indeed, Allah commends those of His servants who forgive when angered and their anger never drives them towards transgression and aggression. Allah [The Most High] says: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Surah Ash-Shuraa. Ayah 37]

If someone speaks only the truth when they’re angry, it shows that they have a strong faith and are in control of their soul (by the permission of Allah). In a hadeeth. the Prophet [peace and blessings of Allah be upon him] 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”.

*[وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ – And I ask You for moderation when in a state of wealth and poverty].

Meaning: Being moderate whether I’m poor or wealthy, following the balanced path set by the Shariah; neither stingy when I’m poor and fear running out of what I have; nor being extravagant and burdening myself with things I can’t handle, as Allah [The Most High] says: [ 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. Allah [The Most High] says: [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. Ayah 67]

*[وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ – And I ask you for blessings that never ceases]. Meaning: The blessing that never ceases is the blessing of the Hereafter, as Allah [The Most High] says: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Ayah 96] Allah says: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Ayah 54]

*[وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ -And I ask You for the coolness of my eye that will never end]. Meaning: Some blessings come to an end, while others do not. The coolness of one’s eyes in worldly things is only temporary and will eventually fade away. Moreover, this is tainted with fear and anxiety due to the hardships and pain we experience. As a result, believers do not find greater pleasure in anything of this world except in their love for Allah, their remembrance of Him, and their obedience to Him, as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever finds the pleasure of his eyes in this (i.e. their love for Allah and obedience to Him), they have something that will never cease to exist in this world, in the grave, and the Hereafter.

*[وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ – And I ask You (to make me pleased) after (Your) decree]. Meaning: Asking Allah to grant you contentment after His decree has been fulfilled, as it would genuinely demonstrate your satisfaction with Allah’s decree.

*[وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ – And I ask You for a life of (ease, comfort, tranquillity etc) after death]. Meaning: This demonstrates that the true essence of a perfect life, filled with goodness and comfort, can only be experienced after death. Life before death is marred by pain and suffering. If the only pain we had to endure in this life was death itself, that would have been enough. But the reality is that life is filled with countless pains, sorrows, illnesses, the frailty of old age, and the heartache of being separated from loved ones.

*[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)]. This part of the supplication brings together the best aspects of both this life and the Hereafter – the desire to meet Allah and see His Noble face in the Hereafter [May He be free from any imperfections, equals, similarities, or partners]. And since the fulfilment of this desire depends on being protected from harm in this life and being tested in one’s religious affairs, one expresses the following sentiment: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – without any harm and misleading trials (coming upon me)].

The meeting between the believer and his lord on the day of judgment has been mentioned in many texts in the Qur’an and Sunnah. Only those who have deviated from the right path would deny it. It is the ultimate happiness for the people of Jannah and brings them the greatest joy. The Prophet [peace and blessings of Allah be upon him] said: When the people of Paradise would enter Paradise, Allah [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 would lift the veil, and of things given to them, nothing would be dearer to them than looking at their Lord”. [Saheeh Muslim 181]

*[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)]. Meaning: Beautification with Imaan involves adornment of the heart with authentic creed and noble deeds of the heart. It also entails adorning the tongue with remembrance of Allah and recitation of the Qur’an, as well as enjoining good and forbidding evil; adorning the limbs with righteous deeds that bring one closer to Allah.

*[ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ – And make us (from those who are) guided and guiding (others)]. Meaning: To be guided and guide others. This is the greatest status when one is acquainted with the truth, lives by it, and teaches others. We pray to Allah to lead us towards this path and allow us to be among those who are guided and guiding others.

[An “Excerpt from “Fiqh Al-Adiyah Wal Adkaar. 3/165-169. Slightly paraphrased]

To be continued…InShaaAllah

[Ref 1: Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]