KhalidU.Ibrahim
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Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness,whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahu Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu''I bear witness that there is no deity but Allah who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family. Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Substaner of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you;You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light(Nur) of the Heavens and Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the King of the Heavens and the Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True And Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true,And the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!.....It was narrated that Qais bin ‘Ubad said: “Ammar bin Yasir led the people in prayer and he made the prayer short. It was as if they disliked that, so he said: ‘Did I not do bowing and prostration properly?’ They said: ‘Yes.’ He said: ‘And I said a supplication that the Prophet (ﷺ) used to say:
[Narrated by an-Nasa’i 1305 and in Sunnan al-Kubra 1/387, Ahmad 30/265 no 18325, and Ibn Hibban, 5/304, Abu Ya’la, 3/195 (425), Ibn Abi Shaybah 10/264, al-Hakim 1/ 425 and classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 1/280, 1304, and Sahih al-Jaami, no. 1301] .......Also, from among those supplications found in the Sunnah without any clarification as to which specific place in the Salah they are to be recited – is that which is reported by an-Nasa’i, on the authority of ‘Ata’ ibn as-Sa’ib, from his father (رضي الله عنه) who said:Ammar ibn Yasir (رضي الله عنه) led us in prayer and he made it brief. Some of the people said to him: ‘You made the prayer short or brief.’ He said: ‘Nevertheless I still recited supplications that I heard from the Messenger of Allah (ﷺ).’ When he got up (and left), a man from among the people – who was my father, but he did not name himself – followed him and asked him about that supplication; then he (i.e. my father) returned and informed the people about it:
‘O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me.
‘O Allah, I ask You to cause me to have fear of You in private and in public; and I ask You to make me truthful in speech in times of pleasure and anger; and I ask You for moderation in times of poverty and affluence; and I ask You for a state of felicity that will never cease (nor decrease) (i.e. Jannah); and I ask You for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off; and I ask You to make me pleased with the Divine Decree after its execution, and I ask You for the coolness of life (i.e. good, pure life, which has not been spoiled by the imperfections of the Dunya) after death; and I ask You for the sweetness of looking upon Your Face and a longing to meet You – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice).
O Allah, beautify us with the adornment of Eman (Faith) and make us guides who are rightly guided.” [Reported by an-Nasa’i, no. 1305; al-Albani declared it to be Saheeh (authentic) in Saheeh al-Jami, no. 1301]
This is a magnificent Hadeeth which has been confirmed from the Noble Prophet (ﷺ), – which he used to recite in his Salah – encompassing tremendous benefits, noble objectives and blessed goals.
It is a Hadeeth containing splendid meanings and beneficial indications related to al-‘Aqeedah (creed), al-‘Ibadah (worship) and al-Akhlaq (character). However, the benefit which a Muslim receives from the likes of these blessed supplications [of the Prophet (ﷺ)] will only be magnified by getting to know their meanings, understanding their indications and objectives, and striving against his lower self to realize these meanings (i.e. implement these matters in one’s life).
al-Hafidh ibn Rajab (Rahimahullah) has singled out this Hadeeth in a brilliant essay explaining it and clarifying its meanings; and it is a beneficial essay [1]. Here, I will discuss some of the points indicated in this Hadeeth and its splendid meanings, so that it will help us by the permission of Allah to give due care and attention to it and to be consistent in reciting it. WAllahul-Muwaffiq (Allah is the One Who Grants Success)!
[1] For further benefit, see ‘Sharh Hadeeth ‘Ammar ibn Yasir (رضي الله عنه)’ by Hafidh Ibn Rajab.
Explanation of the Hadeeth:
The Prophet’s (ﷺ) saying: “…O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me…” – entails the worshiper entrusting his affairs to Allah and requesting from Him, the One Free From All Imperfections, that He chose which of his conditions is best for him.
At the same time he is seeking a means of nearness to Allah, the One Free From All Imperfections, by acknowledging His Knowledge which encompasses everything; and that He, the One Free From All Imperfections, Knows that which is hidden and the inner aspects of all affairs, in the same way that He Knows the outward aspects and that which is seen of all affairs.
[Likewise, the worshiper is seeking a means of nearness to Allah, the One Free From All Imperfections] by acknowledging His Power which penetrates the whole of the creation. Hence, there is no one who can question His decision (in any of the affairs of His creation), nor anyone who can repulse His Execution of what He has decreed.
And it is known that the human being does not know the outcome of affairs, nor how they will eventually end up. Additionally, he is incapable of (guaranteeing) the achievement of that which is in his interest, nor repulsing that which will harm him – except with that which Allah helps him with and makes easy for him.
Consequently, the human being remains in dire need of al-‘Aleem (the All Knowing) al-Qadeer (the All-Powerful), One Who is Perfect, to rectify every single one of his affairs, as well as in choosing for him the good wherever it may be.
For this reason, he (SallAllahu Alaihi wa Sallam) said: ‘…keep me alive as long as You know that living is good for me [Extend my life as long as my good deeds will be more than my evil deeds.] and cause me to die when You know that death is better for me [Cause me to die when my evil deeds will become more than my good deeds, or when I will be overcome by trials.]….’ And for this same reason in the Sunnah – there is the prohibition of wishing for death, due to harm that has befallen the person, since the human being is ignorant of what will be the end of the matter.
It has been narrated in Saheeh al-Bukharee, from the Prophet (ﷺ) that he said:
Indeed, Allah has praised those who exhibit fear of Him while they are unseen (by the people). Allah, the Most High, said:
[1] Hasan al-Basree (Rahimahullah) said: When one pulls down the curtain and locks the door.
[2] It could also mean in a situation where the people are pleased with the truth being spoken or displeased with it, at all times, and in every situation or circumstance.
Indeed, Allah, has praised those among His servants who forgive (others) when they become angry, and do not allow their anger to cause them to engage in injustice and transgression (against others). Allah, the Most High, said:
It has been narrated in the Hadeeth:
“The strong man is not the one who can wrestle someone down to the ground. Rather, the strong man is the one who controls himself at the time of anger.” [Saheeh al-Bukharee, no. 6114]
The Prophet’s (ﷺ) saying: “…and I ask You for moderation in times of poverty and affluence…” means: that he be moderate whether his condition is that of poverty or affluence. al-Qasd means taking the middle course and being balanced.
So, if he was poor, he would not hold back (from spending) out of fear that his sustenance will run out; nor would he spend extravagantly taking a burden upon himself that he cannot bear. As Allah, the Most High, said:
The Prophet’s (ﷺ) saying: “… and I ask You for a state of felicity that will never cease (nor decrease) (i.e. Jannah)….” – the na’eem (felicity, happiness, comfort) which will never cease (nor decrease) is the felicity of the Hereafter. As Allah, the Most High, said:
So, whoever finds the delight of his eyes in the Dunya (the worldly pleasures) – then, the delight of his eyes will definitely be cut off and his happiness in it will be short lived. Additionally, it will be spoiled by fear of misfortunes and calamities and other things that will spoil or disturb (his pleasures, joys and happiness).
It is for these reasons, that the believer does not find the delight of his eye in the Dunya (worldly pleasures and pursuits) – but rather in the love of Allah, the remembrance of Allah and taking every care to remain upon a state of obedience to Him.
As the Prophet (ﷺ) said: ‘… and the delight of my eye (i.e. my joy and pleasure) is in Salah’. [28]
Hence, whoever attained the delight of his eye in this way, then, he has attained the delight of the eye which will never be cut off, neither in the Dunya (this world), nor in the Barzakh (i.e. the grave) nor in the Akhirah (Hereafter).
The Prophet’s (ﷺ) saying: “… and I ask You to make me pleased with the Divine Decree after its execution….” means that he is asking that he be pleased after the execution of what Allah has decreed, because it is only then that the reality of one’s being pleased is made clear. As for one being pleased before the execution (i.e. the occurrence) of what He has decreed, this is merely the person’s firm resolve (i.e. intention to try) to be pleased (once the decree befalls him). However, the true state of being pleased is only realized once that which has been decreed occurs.
The Prophet’s (ﷺ) saying: “… and I ask You for the coolness of life (i.e. good, pure life, which has not been spoiled by the imperfections of the Dunya) after death…” – indicates that (real) Life, and its goodness and coolness, will only come about after death. Indeed, the life that is before death is spoiled. And if the only thing that spoiled it were death, that would be sufficient (as a spoiler). So, what if there are many other spoilers, such as worries and anxieties, grief and distress, sicknesses, senility, separation from loved ones and other than this?!
The Prophet’s (ﷺ) saying: “… and I ask You for the sweetness of looking upon Your Face and a longing to meet You – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice)…” in this request is a combination of the best (purest) thing in this worldly life, which is the longing for the meeting with Allah, the One Free From All Imperfections, and the best (purest) thing in the Hereafter, which is the looking upon His Noble Face.
Since the completion or perfection of this (request) is dependent upon there not being anything that will harm the person in his worldly life or be a trial for him in his practice of his religion – he (SallAllahu Alaihi wa sallam) said: ‘…in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice).’
Indeed, the fact that the believers will see their Lord on the Day of Resurrection is a matter about which the textual proofs are all in support of one another, and the evidences proving it are extensive. No one denies or rejects it except someone who has strayed away from the straight path.
Indeed, (the believers’ seeing Allah) is the highest bounty given to the People of Paradise, and their greatest delight/pleasure. The Prophet (ﷺ) said:
‘When Ahlul-Jannah (the People of Paradise) have entered the paradise, Allah the Blessed and Most High will say: ‘Do you want anything which I may give to you as an increase?’ They will say: ‘Have You not (already) whitened [i.e. brightened] our faces? Have You not (already) admitted us into the paradise and saved us from the Hell-Fire?” Then, al-Hijab [the Veil (of Light, covering the Face of Allah)] will be removed; and they will not have been given anything more beloved to them than an-Na-dha-ri ila Rabbi-him (looking at their Lord), the Mighty the Majestic.’ [Saheeh Muslim, no. 181 (Arabic Edition)] [29] We ask Allah, the Generous, to grant us from His bounties!
The Prophet’s (ﷺ) saying: ‘… O Allah, beautify us with the adornment of Emān (Faith)…’ – the expression ‘Zeenatul Eman’ (the adornment of Faith) includes:
(a) Adornment of the Heart with the correct beliefs and the virtuous actions of the heart,
(b) Adornment of the Tongue with remembrance (of Allah), recitation of the Qur’an, enjoining good and forbidding evil, and that which is similar to it, and
(c) Adornment of the Limbs of the body with righteous deeds and acts of obedience which bring one near to Allah.
The Prophet’s (ﷺ) saying: “… and make us guides who are rightly guided…” – means that we are guiding ourselves as well as guiding others besides ourselves. And this is the best level, wherein the worshiper is:
(a) One who has knowledge of the truth and follows it (himself), and
(b) One who is a teacher of others and a guide for them.
In this way, one will be a Hadee (guide for others) and Mahdee (one who is rightly guided himself).
We ask Allah to guide us all to Him and to make us guides who are rightly guided! [30]
Footnotes:
[28] On the authority of Anas ibn Malik (رضي الله عنه) who said: The Messenger of Allah (ﷺ) said: “From the worldly things: women and sweet smelling fragrance has been made beloved to me; and the delight of my eye (i.e. my joy and pleasure) is in Salah.” [Reported by Ahmad and an-Nasa’ee, no. 3879. al Albanee declared it to be Saheeh (authentic) in Saheeh al-Jami’, no. 3098; ‘Silsilah al Ahadeeth as-Saheehah’, no. 3291]
[29] Translator’s Note: In the narration of Imam Muslim from Abu Bakr ibn Abi Shaybah (Rahimahullaah) [from Yazeed ibn Haroon (Rahimahullah), from Hammad ibn Salamah (Rahimahullaah)], with the rest of the chain of narrators being the same as the first narration, it has the additional words: “Then he (Sallallahu Alaihi wa Sallam) recited this Ayah: “For those who do good [practicing Ihsan (excellence) in their worship of Allah and their dealings with the people] is al-Husna (the most excellent reward, i.e. Paradise) with Ziyadah (an increase or something extra, i.e. Looking at the Face of their Lord)…” [Soorah Yoonus, 10:26]
[30] ‘… and make us Imams (leaders) of the Muttaqoon (pious).’ [Soorah al-Furqan, 25:74]
[Excerpt taken from the book ‘Explanation of Supplications & Words of Remembrance in the Prayer of the Prophet Taken from ‘Fiqh al-Ad’iyah wal-Adhkār’ Shaykh Abdur-Razzaq ibn Abdul-Muhsin al-Badr]
O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, I ask You to cause me to have fear of You in private and in public; and I ask You to make me truthful in speech in times of pleasure and anger; and I ask You for moderation in times of poverty and affluence; and I ask you for a state of felicity that will never cease (nor decrease) (i.e. Jannah); and I ask you for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off; and I ask you to make me pleased with the Divine Decree after its execution, and I ask You for the coolness of life (unspoiled by the imperfections of the Dunya) after death; and I ask you for the sweetness of looking upon Your Face and a longing to meet You – – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice). O Allah, beautify us with the adornment of Eman (Faith) and make us guides who are rightly guided.
[Narrated by an-Nasa’i 1305 and in Sunnan al-Kubra 1/387, Ahmad 30/265 no 18325, and Ibn Hibban, 5/304, Abu Ya’la, 3/195 (425), Ibn Abi Shaybah 10/264, al-Hakim 1/ 425 and classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 1/280, 1304, and Sahih al-Jaami, no. 1301] .......Also, from among those supplications found in the Sunnah without any clarification as to which specific place in the Salah they are to be recited – is that which is reported by an-Nasa’i, on the authority of ‘Ata’ ibn as-Sa’ib, from his father (رضي الله عنه) who said:Ammar ibn Yasir (رضي الله عنه) led us in prayer and he made it brief. Some of the people said to him: ‘You made the prayer short or brief.’ He said: ‘Nevertheless I still recited supplications that I heard from the Messenger of Allah (ﷺ).’ When he got up (and left), a man from among the people – who was my father, but he did not name himself – followed him and asked him about that supplication; then he (i.e. my father) returned and informed the people about it:
‘O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me.
‘O Allah, I ask You to cause me to have fear of You in private and in public; and I ask You to make me truthful in speech in times of pleasure and anger; and I ask You for moderation in times of poverty and affluence; and I ask You for a state of felicity that will never cease (nor decrease) (i.e. Jannah); and I ask You for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off; and I ask You to make me pleased with the Divine Decree after its execution, and I ask You for the coolness of life (i.e. good, pure life, which has not been spoiled by the imperfections of the Dunya) after death; and I ask You for the sweetness of looking upon Your Face and a longing to meet You – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice).
O Allah, beautify us with the adornment of Eman (Faith) and make us guides who are rightly guided.” [Reported by an-Nasa’i, no. 1305; al-Albani declared it to be Saheeh (authentic) in Saheeh al-Jami, no. 1301]
This is a magnificent Hadeeth which has been confirmed from the Noble Prophet (ﷺ), – which he used to recite in his Salah – encompassing tremendous benefits, noble objectives and blessed goals.
It is a Hadeeth containing splendid meanings and beneficial indications related to al-‘Aqeedah (creed), al-‘Ibadah (worship) and al-Akhlaq (character). However, the benefit which a Muslim receives from the likes of these blessed supplications [of the Prophet (ﷺ)] will only be magnified by getting to know their meanings, understanding their indications and objectives, and striving against his lower self to realize these meanings (i.e. implement these matters in one’s life).
al-Hafidh ibn Rajab (Rahimahullah) has singled out this Hadeeth in a brilliant essay explaining it and clarifying its meanings; and it is a beneficial essay [1]. Here, I will discuss some of the points indicated in this Hadeeth and its splendid meanings, so that it will help us by the permission of Allah to give due care and attention to it and to be consistent in reciting it. WAllahul-Muwaffiq (Allah is the One Who Grants Success)!
[1] For further benefit, see ‘Sharh Hadeeth ‘Ammar ibn Yasir (رضي الله عنه)’ by Hafidh Ibn Rajab.
Explanation of the Hadeeth:
The Prophet’s (ﷺ) saying: “…O Allah, by Your Knowledge of the unseen and by Your Power over creation, keep me alive as long as You know that living is good for me and cause me to die when You know that death is better for me…” – entails the worshiper entrusting his affairs to Allah and requesting from Him, the One Free From All Imperfections, that He chose which of his conditions is best for him.
At the same time he is seeking a means of nearness to Allah, the One Free From All Imperfections, by acknowledging His Knowledge which encompasses everything; and that He, the One Free From All Imperfections, Knows that which is hidden and the inner aspects of all affairs, in the same way that He Knows the outward aspects and that which is seen of all affairs.
[Likewise, the worshiper is seeking a means of nearness to Allah, the One Free From All Imperfections] by acknowledging His Power which penetrates the whole of the creation. Hence, there is no one who can question His decision (in any of the affairs of His creation), nor anyone who can repulse His Execution of what He has decreed.
And it is known that the human being does not know the outcome of affairs, nor how they will eventually end up. Additionally, he is incapable of (guaranteeing) the achievement of that which is in his interest, nor repulsing that which will harm him – except with that which Allah helps him with and makes easy for him.
Consequently, the human being remains in dire need of al-‘Aleem (the All Knowing) al-Qadeer (the All-Powerful), One Who is Perfect, to rectify every single one of his affairs, as well as in choosing for him the good wherever it may be.
For this reason, he (SallAllahu Alaihi wa Sallam) said: ‘…keep me alive as long as You know that living is good for me [Extend my life as long as my good deeds will be more than my evil deeds.] and cause me to die when You know that death is better for me [Cause me to die when my evil deeds will become more than my good deeds, or when I will be overcome by trials.]….’ And for this same reason in the Sunnah – there is the prohibition of wishing for death, due to harm that has befallen the person, since the human being is ignorant of what will be the end of the matter.
It has been narrated in Saheeh al-Bukharee, from the Prophet (ﷺ) that he said:
‘No one of you should wish for death. For either he is a good person and perhaps he will increase (his good deeds); or he is a sinful person and perhaps he will reprimand (himself)’, i.e. seek the pleasure of Allah by abandoning his sins and asking for forgiveness.’[Saheeh al-Bukharee, no. 7235 (Arabic Edition)]
The Prophet’s (ﷺ) saying: “…I ask You to cause me to have fear of You in private and in public…” means: that I exhibit fear of You, O Allah, in secret as well as in the public, both outwardly [in the visible actions] and inwardly [in the actions of the heart], while I am among the people or absent from them (i.e. alone). Indeed, there are some people who consider themselves as fearing Allah when they are in public and out in the open. However, the reality of fearing Allah is when one is unseen, while one is outside of the view of the people and out of sight.Indeed, Allah has praised those who exhibit fear of Him while they are unseen (by the people). Allah, the Most High, said:
الَّذِيۡنَ يَخۡشَوۡنَ رَبَّهُمۡ بِالۡغَيۡبِ وَهُمۡ مِّنَ السَّاعَةِ مُشۡفِقُوۡنَ [الأنبياء:49]“Those who fear their Lord while they are out of sight (of the people) [and they are not seeing Him], and they are afraid of the Hour (of Judgment).” [Soorah al-Anbiya’, 21:49]
And Allah, the Most High, said:مَنۡ خَشِىَ الرَّحۡمٰنَ بِالۡغَيۡبِ وَجَآءَ بِقَلۡبٍ مُّنِيۡبِۙ [ق:۳۳]“Who feared the Most Gracious (Allah) in secret [1] [while they do not see Him] and came with a heart turned in sincere repentance (to Him).” [Soorah Qaf, 50:33.]
The Prophet’s (ﷺ) saying: “…and I ask You to make me truthful in speech in times of pleasure and anger…” – entails asking Allah that one speak the truth while one is in a state of being pleased (with something) or angry (about it). [2] And it is something rare among people that one speaks the truth while in a state of anger, since anger causes the angry person to say that which is contrary to the truth and to act other than with justice.[1] Hasan al-Basree (Rahimahullah) said: When one pulls down the curtain and locks the door.
[2] It could also mean in a situation where the people are pleased with the truth being spoken or displeased with it, at all times, and in every situation or circumstance.
Indeed, Allah, has praised those among His servants who forgive (others) when they become angry, and do not allow their anger to cause them to engage in injustice and transgression (against others). Allah, the Most High, said:
(۳۷) [الشورى:۳۷] وإذا ما غضبوا لهم يغفرون“…and when they are angry they forgive.” [Soorah ash-Shoora, 42:37] See also: Soorah Ali ‘Imran, 3:134.
Whoever does not say anything except the truth, whether in a state of anger or being pleased, this is a proof and indication of the strength of his Eman (true faith), and that he has control over the reins of his lower self.It has been narrated in the Hadeeth:
“The strong man is not the one who can wrestle someone down to the ground. Rather, the strong man is the one who controls himself at the time of anger.” [Saheeh al-Bukharee, no. 6114]
The Prophet’s (ﷺ) saying: “…and I ask You for moderation in times of poverty and affluence…” means: that he be moderate whether his condition is that of poverty or affluence. al-Qasd means taking the middle course and being balanced.
So, if he was poor, he would not hold back (from spending) out of fear that his sustenance will run out; nor would he spend extravagantly taking a burden upon himself that he cannot bear. As Allah, the Most High, said:
ولا تجعل يدك مغلولة إلى عنقك ولا تبسطها كل البسط فتقعد ملوما محشورا * [الإسراء: 29]“And let not your hand be tied to your neck (like a miser), nor stretch it forth to its utmost (like a spendthrift), so that you become blameworthy and in severe poverty.” [Soorah al-Isra’, 17:29]
And if he was wealthy, his wealth should not be a cause for him to spend extravagantly and exceed all limits. And Allah, the Most High, said:والذين إذا أنفقوا لم يشرفوا ولم يقتروا وكان بين ذالك قواما ) [الفرقان: 67]“And those who, when they spend, are neither extravagant nor miserly, but take a medium (way) between those (extremes).” [Soorah al-Furqan, 25:67]
al-Qawam means moderation, taking the middle cours; and doing so – in all affairs is best.The Prophet’s (ﷺ) saying: “… and I ask You for a state of felicity that will never cease (nor decrease) (i.e. Jannah)….” – the na’eem (felicity, happiness, comfort) which will never cease (nor decrease) is the felicity of the Hereafter. As Allah, the Most High, said:
ما عندكم ينفذ وما عند الله باق (5) ﴾ [النحل:96 ]“Whatever is with you will end and whatever is with Allah is everlasting…” [Soorah an-Nahl, 16:96]
And Allah, the Most High, said:إن هذا لرزقنا ما له من تفاد ه . [ص: 54]“Indeed, this is Our Provision which will never come to an end.” [Soorah Sad, 38:54]
The Prophet’s (ﷺ) saying: “… and I ask You for the delight of my eye (e.g. Dhikr, Salah & obedience to You) that will not be cut off…” – the delight of one’s eye is only one aspect of an-Na’eem (felicity, happiness and comfort). Whereas some aspects of an-Na’eem will be cut off, other aspects of an-Na’eem will never be cut off.So, whoever finds the delight of his eyes in the Dunya (the worldly pleasures) – then, the delight of his eyes will definitely be cut off and his happiness in it will be short lived. Additionally, it will be spoiled by fear of misfortunes and calamities and other things that will spoil or disturb (his pleasures, joys and happiness).
It is for these reasons, that the believer does not find the delight of his eye in the Dunya (worldly pleasures and pursuits) – but rather in the love of Allah, the remembrance of Allah and taking every care to remain upon a state of obedience to Him.
As the Prophet (ﷺ) said: ‘… and the delight of my eye (i.e. my joy and pleasure) is in Salah’. [28]
Hence, whoever attained the delight of his eye in this way, then, he has attained the delight of the eye which will never be cut off, neither in the Dunya (this world), nor in the Barzakh (i.e. the grave) nor in the Akhirah (Hereafter).
The Prophet’s (ﷺ) saying: “… and I ask You to make me pleased with the Divine Decree after its execution….” means that he is asking that he be pleased after the execution of what Allah has decreed, because it is only then that the reality of one’s being pleased is made clear. As for one being pleased before the execution (i.e. the occurrence) of what He has decreed, this is merely the person’s firm resolve (i.e. intention to try) to be pleased (once the decree befalls him). However, the true state of being pleased is only realized once that which has been decreed occurs.
The Prophet’s (ﷺ) saying: “… and I ask You for the coolness of life (i.e. good, pure life, which has not been spoiled by the imperfections of the Dunya) after death…” – indicates that (real) Life, and its goodness and coolness, will only come about after death. Indeed, the life that is before death is spoiled. And if the only thing that spoiled it were death, that would be sufficient (as a spoiler). So, what if there are many other spoilers, such as worries and anxieties, grief and distress, sicknesses, senility, separation from loved ones and other than this?!
The Prophet’s (ﷺ) saying: “… and I ask You for the sweetness of looking upon Your Face and a longing to meet You – in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice)…” in this request is a combination of the best (purest) thing in this worldly life, which is the longing for the meeting with Allah, the One Free From All Imperfections, and the best (purest) thing in the Hereafter, which is the looking upon His Noble Face.
Since the completion or perfection of this (request) is dependent upon there not being anything that will harm the person in his worldly life or be a trial for him in his practice of his religion – he (SallAllahu Alaihi wa sallam) said: ‘…in a manner that does not entail a condition of hardship that harms (my worldly life), nor a trial that causes deviation (in my religious practice).’
Indeed, the fact that the believers will see their Lord on the Day of Resurrection is a matter about which the textual proofs are all in support of one another, and the evidences proving it are extensive. No one denies or rejects it except someone who has strayed away from the straight path.
Indeed, (the believers’ seeing Allah) is the highest bounty given to the People of Paradise, and their greatest delight/pleasure. The Prophet (ﷺ) said:
‘When Ahlul-Jannah (the People of Paradise) have entered the paradise, Allah the Blessed and Most High will say: ‘Do you want anything which I may give to you as an increase?’ They will say: ‘Have You not (already) whitened [i.e. brightened] our faces? Have You not (already) admitted us into the paradise and saved us from the Hell-Fire?” Then, al-Hijab [the Veil (of Light, covering the Face of Allah)] will be removed; and they will not have been given anything more beloved to them than an-Na-dha-ri ila Rabbi-him (looking at their Lord), the Mighty the Majestic.’ [Saheeh Muslim, no. 181 (Arabic Edition)] [29] We ask Allah, the Generous, to grant us from His bounties!
The Prophet’s (ﷺ) saying: ‘… O Allah, beautify us with the adornment of Emān (Faith)…’ – the expression ‘Zeenatul Eman’ (the adornment of Faith) includes:
(a) Adornment of the Heart with the correct beliefs and the virtuous actions of the heart,
(b) Adornment of the Tongue with remembrance (of Allah), recitation of the Qur’an, enjoining good and forbidding evil, and that which is similar to it, and
(c) Adornment of the Limbs of the body with righteous deeds and acts of obedience which bring one near to Allah.
The Prophet’s (ﷺ) saying: “… and make us guides who are rightly guided…” – means that we are guiding ourselves as well as guiding others besides ourselves. And this is the best level, wherein the worshiper is:
(a) One who has knowledge of the truth and follows it (himself), and
(b) One who is a teacher of others and a guide for them.
In this way, one will be a Hadee (guide for others) and Mahdee (one who is rightly guided himself).
We ask Allah to guide us all to Him and to make us guides who are rightly guided! [30]
Footnotes:
[28] On the authority of Anas ibn Malik (رضي الله عنه) who said: The Messenger of Allah (ﷺ) said: “From the worldly things: women and sweet smelling fragrance has been made beloved to me; and the delight of my eye (i.e. my joy and pleasure) is in Salah.” [Reported by Ahmad and an-Nasa’ee, no. 3879. al Albanee declared it to be Saheeh (authentic) in Saheeh al-Jami’, no. 3098; ‘Silsilah al Ahadeeth as-Saheehah’, no. 3291]
[29] Translator’s Note: In the narration of Imam Muslim from Abu Bakr ibn Abi Shaybah (Rahimahullaah) [from Yazeed ibn Haroon (Rahimahullah), from Hammad ibn Salamah (Rahimahullaah)], with the rest of the chain of narrators being the same as the first narration, it has the additional words: “Then he (Sallallahu Alaihi wa Sallam) recited this Ayah: “For those who do good [practicing Ihsan (excellence) in their worship of Allah and their dealings with the people] is al-Husna (the most excellent reward, i.e. Paradise) with Ziyadah (an increase or something extra, i.e. Looking at the Face of their Lord)…” [Soorah Yoonus, 10:26]
[30] ‘… and make us Imams (leaders) of the Muttaqoon (pious).’ [Soorah al-Furqan, 25:74]
[Excerpt taken from the book ‘Explanation of Supplications & Words of Remembrance in the Prayer of the Prophet Taken from ‘Fiqh al-Ad’iyah wal-Adhkār’ Shaykh Abdur-Razzaq ibn Abdul-Muhsin al-Badr]