Day 8 Give me life as long as You know life is good for me

No. 8  Bite size Ramadan 1440-2019

Give me life as long as You know life is good for me

أحيني ما علمت الحياة خيرا لي

Translated

by

Abbas Abu Yahya


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From Atta bin as-Sa’ib from his father who said: Amaar bin Yassir led us in prayer but made it short. Some of the people said to him: indeed you have prayed it short and light.

He replied: ‘Can I not do so?  Indeed I made a Dua in it which I heard from the Messenger of Allaah SallAllaahu alayhi wa sallam.’

When he stood to leave, a man from the people followed him. He was my father, but he did not say his name, he asked him about the Dua then he came and informed the people of it:

«اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ، وَقُدْرَتِكَ عَلَى الْخَلْقِ، أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي، وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي، اللَّهُمَّ وَأَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْفَقْرِ وَالْغِنَى، وَأَسْأَلُكَ نَعِيمًا لَا يَنْفَدُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضَاءَ 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 Allaah by Your knowledge of the unseen and Your strength and ability over the creation give me life as long as you know life is good for me. Cause me to pass away as long as You know death is good for me,

O Allaah indeed I ask of You to bestow on me fear of You in secret and in open

And I ask of You to give me the capability to adhere to the statement of truth [la illah il Allaah] while being pleased and in anger,

And I ask of You to make me balanced in poverty and richness,

And I ask of You for never ending blessings,

And I ask of You for continuous happiness and Delight,

And I ask of You for being content after fate took place,

And I ask of You ease after death,

And I ask of You for the delight at seeing Your face and a yearning to meet You not in a stressful state or condition nor with a misguiding trial at the time of death,

O Allaah beautify us with the beauty of Eemaan and make us rightly guided callers.’

Transliteration:

Allaahumma be’ilmika al-Ghayb wa Qudratak ala al- Khalq Ahyaani Maa alimta al- Hayya khairan Lee Wa tawaffani idha alimta al wafaat  khairan Lee, Allaahumma inni asaluka khasheeyataq fil Ghaybi wa shahadati, Allaahumma inni asaluka kalimatul haqq fee ridaa wal Ghaddab, Wa asaluka al-Qasd fil Faqr wal Ghina, Wa asaluka Na’eeman laa yanfud, Wa asaluka Qurrat Ayyin laa Tanqata’ Wa asaluka ar-Ridda ba’d al-Qadda, wa asaluka Bardd al-Aeesh ba’d al-Mawt Wa asaluka lithatu Nathar ila wajhak wa Shawq ila liqaiq fee ghayr Dhara Mudirah wa la Fitnatu Mudila, Allaahumma Zayinna bizeenatal Eemaan waj alna Hudatun Muhtadeen.’

[Collected by Nisa’ee, Ahmad, Ibn Hibban and authenticated by Albaani in Saheeh Nisa’ee 1/280 & Saheeh al-Jama’ no. 1301]

Ibn al-Qayyim Rahimuhullaah said:

‘What is gathered in this Dua of great value and status, is between the finest matter in the Duniya, which is the earnest desire to meet Allaah Subhanahu, and the finest matter in the Hereafter, which is looking at His Face -far is He from imperfection.

Since perfection of that and its being complete is dependant upon those matters of harms in the Duniya and trials in the Deen, so the Messenger SallAllaahu alayhi wa sallam said:

“فى غير ضرّاء مضرة ولا فتنة مضلة”.

‘not in a stressful state or condition, nor with a misguiding trial’

Since the perfection for the slave of Allaah is in him having knowledge of the truth and following it whilst teaching others and directing them to the truth, he says:

“وَاجْعَلْنَا هُدَاةً مهتدينَ”.

‘and make us rightly guided callers.’

Since beneficial contentment leads you to your goal after fate takes place and not before, then it is having a resolve in being content, so if al-Qada occurs then having a resolve is abolished, then the Messenger asked for being content after fate takes place. Indeed the one who is in this state seeks assistance by two matters:

1 – Al-Istikhara before the situation takes place

2 – and being content after it occurs.

So it is from the delight for a slave of Allaah to combine between these two matters.

Since having awe of Allaah Azza wa Jal in the open and in secret, is at the head of all goodness, the Messenger asked for having awe of Allaah in secret and in open.

Since most of the people would indeed speak the truth when being content but when they get angry, their anger leads them to falsehood. Perhaps being over-pleased and over-content could also enter into falsehood. Therefore, he asks Allaah Azza wa Jal to give him the capability to speak the truth in anger and whilst being pleased.

This is why some of the Salaf said:

‘Do not be from those whom when being over-pleased, leads them to falsehood, and when they get angry their anger exits them from the truth.’

Since poverty and richness are two tests and trials, with which Allaah trials His worshipper with, so the worshipper freely-spends whilst being rich and holds back when being poor. The Messenger asked Allaah Azza wa Jal to be balanced in both circumstances, which is being in the middle not having wastage nor being miserly.

Since blessings are of two types: A type for the body and a type for the heart and that is delight of the eyes, its perfection, continuity and perseverance is gathered between the two types of blessings in the saying of the Messenger:

“أسألك نعيما لا ينفد، وقرة عين لا تنقطع”.

‘And I ask of You for never ending blessings, And I ask of You for continuous happiness and Delight.’

Since beautification is of two types: beauty of the body and beauty of the heart.  Beauty of the heart is the greater of the two in value and is the most magnificent of the two in danger, if in later life beauty of the body occurs, in all its complete ways, the person asks his Lord for the internal beauty and he says:

“زيِّنا بِزِينَةِ الإيمَانِ”.

‘Beautify us with the beauty of Eemaan.’

Since life in this world is not easy for anyone, no matter who he is, rather it is satiated with agony, hardships and surrounded with apparent and hidden pains, so he asks for ease after death.

The purpose is that in this Dua there is gathered between the finest of what is in the Duniya and the finest of what is in the Hereafter.

Indeed the need of the slaves of Allaah of their Lord in their worship of Him and them taking Him as their Deity is like their need of Him in that He created them, His giving their provision and giving them healthy bodies and covering their private parts, and securing them from their fears, rather their need of His divinity and His love and servitude of worship of Him is greater, indeed this is their aim and purpose

There is no rectification for them, or bliss or success or delight, or happiness without that circumstance and this is why la illaah ila Allaah is the best of the good deeds.’

[Ighathaa al-Lahafaan 1/28-30]


رقم 8  – فائدة رمضانية 1440هـ

أحيني ما علمت الحياة خيرا لي

عن عطاء بن السائب عن أبيه قال : صلى بنا عماربن ياسر صلاة فأوجز فيها فقال له بعض القوم :لقد خففت وأوجزت الصلاة فقال أما علي  ذلك,  لقد دعوت فيها بدعوات سمعتهن من رسول اللهصلى الله عليه وسلم  فلما قام تبعه رجل منالقوم هو أبي , غير أنه كنى عن نفسه, فسأله عنالدعاء ثم جاء فأخبر به القوم:

اللهم بعلمك الغيب وقدرتك على الخلق أحيني ماعلمت الحياة خيرا لي وتوفني إذا علمت الوفاةخيرا لي اللهم وأسألك خشيتك في الغيبوالشهادة وأسألك كلمة الحق في الرضى والغضبوأسألك القصد في الفقر والغنى وأسألك نعيما لاينفد وأسألك قرة عين لا تنقطع وأسألك الرضىبعد القضاء وأسألك برد العيش بعد الموت وأسألكلذة النظر إلى وجهك والشوق إلى لقائك في غيرضراء مضرة ولا فتنة مضلة اللهم زينا بزينةالإيمان واجعلنا هداة مهديين ” .

صححه الألباني.  النسائي، كتاب السهو، نوعآخر، برقم 1305، والسنن الكبرى له، 1/ 387،

 وأحمد، 30/265، برقم 18325، وابن حبان، 5/ 304، وأبو يعلى، 3/ 195، والحاكم، 1/ 425،

وابن أبي شيبة، 10/ 264، وصححه الألباني فيصحيح النسائي، 1/280، برقم 1304، وفيصحيح الجامع، برقم 1301.

قال الإمام ابن القيّم رحمه الله :

فجمع فى هذا الدعاء العظيم القدر بين أطيبشىء فى الدنيا، وهو الشوق إلى لقائه سبحانه،وأطيب شىء فى الآخرة، وهو النظر إلى وجههسبحانه.

ولما كان كمال ذلك وتمامه موقوفا على عدم مايضر فى الدنيا. ويفتن فى الدين قال: “فى غيرضرّاء مضرة ولا فتنة مضلة”.

ولما كان كمال العبد فى أن يكون عالما بالحقمتبعا له معلماً لغيره، مرشدا له قال:

“وَاجْعَلْنَا هُدَاةً مهتدينَ”.

ولما كان الرضى النافع المحصل للمقصود هوالرضى بعد وقوع القضاء لا قبله، فإن ذلك عزمعلى الرضى، فإذا وقع القضاء انفسخ ذلك العزم،سأل الرضى بعده، فإن المقدور يكتنفه أمران:الاستخارة قبل وقوعه والرضى بعد وقوعه. فمنسعادة العبد أن يجمع بينهما، كما فى المسندوغيره عنه صلى الله تعالى عليه وآله وسلم “إنمن سعادة ابن آدم استخارة الله ورضاه بماقضى الله، وإن من شقاوة ابن آدم تركاستخارة الله، وسخطه بما قضى الله تعالى“. حديث موضوع.

ولما كانت خشية الله عز وجل رأس كل خير فىالمشهد والمغيب، سأله خشيته فى الغيبوالشهادة.

ولما كان أكثر الناس إنما يتكلم بالحق فى رضاه،فإذا غضب أخرجه غضبه إلى الباطل، وقد يدخلهأيضاً رضاه فى الباطل، سأل الله عز وجل منتوفيقه لكلمة الحق فى الغضب والرضى. ولهذاقال بعض السلف: لا تكن ممن إذا رضى أدخلهرضاه فى الباطل، وإذا غضب أخرجه غضبه منالحق.

ولما كان الفقر والغنى محنتين وبليتين، يبتلى اللهبهما عبده. ففى الغنى يبسط يده، وفى الفقريقبضها، سأل الله عز وجل القصد فى الحالين،وهو التوسط الذى ليس معه إسراف ولا تقتير.

ولما كان النعيم نوعين: نوعا للبدن، ونوعا للقلب،وهو قرة العين، وكماله بدوامه واستمراره، جمعبينهما فى قوله “أسألك نعيما لا ينفد، وقرة عين لاتنقطع”.

ولما كانت الزينة زينتين: زينة البدن، وزينة القلب،وكانت زينة القلب أعظمهما قدرا وأجلهما خطرا،وإذا حصلت زينة البدن على أكمل الوجوه فىالعقبى، سأل ربه الزينة الباطنة فقال: “زيِّنا بِزِينَةِالإيمَانِ”.

ولما كان العيش فى هذه الدار لا يبرد لأحد كائنامن كان، بل هو محشو بالغصص والنكد، ومحفوفبالآلام الباطنة والظاهرة، سأل برد العيش بعدالموت.

والمقصود: أنه جمع فى هذا الدعاء بين أطيب مافى الدنيا، وأطيب ما فى الآخرة.

فإن حاجة العباد إلى ربهم في عبادتهم إياهوتأليههم له كحاجتهم إليه في خلقه لهم ورزقهإياهم ومعافاة أبدانهم وستر عوراتهم وتأمينروعاتهم بل حاجتهم إلى تأليهه ومحبته وعبوديتهأعظم فإن ذلك هو الغاية المقصودة لهم ولا صلاحلهم ولا نعيم ولا فلاح ولا لذة ولا سعادة بدونذلك بحال ولهذا كانت لا اله إلا الله أحسنالحسنات .

كتاب إغاثة اللهفان ج1/ص 28 / 29 /30

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