Doa Doa Sebelum Salam

(1)In the narration of Al-Bukhari: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ، وَمِنْ عَذَابِ النَّارِ، وَمِنْ فِتْنَةِ المَحْيَا وَالمَمَاتِ، وَمِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ [translation not shown] (Narrated by Al-Bukhari, no. 1377) Its contents: This affirms that the punishment of the grave exists and that the punishment of the grave is real, which is why we are asked to seek refuge from it. In the Qur'an there is a verse that explains the existence of the punishment of the grave; Allah the Exalted says: النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ “The Fire, they are exposed to it morning and evening. And the Day the Hour appears [it will be said], "Make the people of Pharaoh enter the severest punishment” (Saheeh International, Qur'an 40:46) Surah Ghafir: 46 Ibn Daqiq Al-'Id explained what is meant by the trial of life: “That is, everything that comes upon a person in his life for as long as he lives, in the form of the trials of this world, of desires, and of ignorance. The most terrible of them -wal ‘iyadzu billah- is the trial at the end of life, at the throes of death.” (See: Fathul Baari 2/319) And in one of his duas the Prophet (peace and blessings be upon him) said: وَأَعُوذُ بِكَ أَن يَتَخَبَّطَنِي الشَّيطَانُ عِندَ المَوتِ [translation not shown] (Narrated by Ahmad, no. 8667, and Abu Dawud, no. 1552, and graded sahih by Al-Albani) Al-Khattabi explained the hadith above: The Prophet (peace and blessings be upon him) sought refuge from being led astray by Satan when death comes. The form it takes is that Satan troubles a person when he is about to die and then leads him astray, so that he prevents him from repenting, or blocks him so that he does not want to set his affairs right or to seek pardon for the wrongs he has done. Or he makes him despair of Allah's mercy, or makes him hate death and grieve at leaving his wealth behind, so that he is not content with Allah's decree of death and of moving on to the Hereafter. So he ends his life in evil, and then meets Allah while He is angry with him. He then also cited a narration: [translation not shown] (See: Aunul Ma’bud 4/287) As for the trial of death, some scholars say that what is meant by the trial of death is the trial after death, and these are very many; examples include the punishment of the grave, the questioning of the angels Munkar and Nakir, the ordeals people go through on the plain of gathering (mahsyar), and the other trials that occur after death. (وَمِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ): because the trial of the Dajjal is so terrible that it can shake the faith of those who are weak, for Allah has given him several extraordinary abilities, which are a trial for the believers. Among them: First: He has a paradise and a hell, and his paradise is hell and his hell is paradise. الدَّجَّالُ أَعْوَرُ الْعَيْنِ الْيُسْرَى، جُفَالُ الشَّعَرِ، مَعَهُ جَنَّةٌ وَنَارٌ، فَنَارُهُ جَنَّةٌ وَجَنَّتُهُ نَارٌ [translation not shown] Narrated by Muslim, no. 2934 Second: He brings back to life a person he has killed, by Allah's permission. Third: He can command the sky to send down rain and command the earth to bring forth vegetation. Fourth: And other abilities that Allah gives him in order to test His servants. (2)Its contents: This dua contains an explanation that a human being is never free from every kind of sin and from shortcomings in carrying out acts of obedience. The dua also contains an admission of this, followed by a plea before Allah that all of one's sins and mistakes be forgiven, while believing with all one's heart that Allah is the One who forgives abundantly, and believing that Allah is the only One who can forgive sins. (3)Its contents: In the hadith above, Aisha asked the Messenger of Allah (peace and blessings be upon him): [translation not shown] He answered: هُوَ أَنْ يَنْظُرَ فِي كِتَابِهِ فَيَتَجَاوَزَ لَهُ عَنْهَا فَإِنَّهُ مَنْ نُوقِشَ الْحِسَابَ فَقَدْ هَلَكَ [translation not shown] (Narrated by Ahmad in his Musnad 40/260, no. 24215, and Ishaq in his Musnad 2/367, no. 909) This dua shows how heavy the Day of Reckoning is. There is not a single matter, even as small as a mustard seed, but it will certainly be brought to account. Allah the Exalted says: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ “And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant” (Saheeh International, Qur'an 21:47) (Surah Al-Anbiya: 47) So the Messenger of Allah taught his ummah to make dua, asking Allah to make it easy for them on the Day of Reckoning. (4)Its contents: In this dua there are two requests: asking for protection from the evil of one's deeds, and asking for protection from the evil of deeds one has not yet done. At-Tibi explained that asking for protection from the evil of deeds already done means the evil of deeds that require pardon and forgiveness from Allah. Whereas asking for protection from the evil of deeds not yet done means asking for protection from committing such evil deeds in the future, deeds that Allah is not pleased with and does not love. He asks Allah to guard him from such evil deeds; or it may also mean asking for protection from admiring oneself when one manages to abstain from those evil deeds. So when a person is able to abstain from the things Allah has forbidden, he must be aware that all of it is a favour from Allah. It may also mean asking Allah for protection so that the evil of other people's deeds does not befall him, as Allah says: وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً [translation not shown] (Surah Al-Anfal 25) (See: Dzakhirotul Uqba Fii Syarhil Mujtaba 40/85) (5)Its contents: This dua contains a request for protection and also a request for forgiveness from Allah by mentioning His most beautiful name, “As-Samad”, and also by declaring Him free of every kind of deficiency, namely “الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ”, as opposed to the supposition of the Christians that there are 3 gods: God the Father, God the Son, and the Holy Spirit. Allah is also declared free of there being anything that could rival Him, because there is nothing at all that can rival Allah. In this dua we are also taught a manner of making dua, namely mentioning His beautiful names and declaring Him free of every flaw and deficiency, and then asking for what we need. (6)Its contents: This dua contains a very great meaning: the affirmation that praise belongs to Allah alone, that worship is due to Allah alone, and that Allah alone possesses the attribute of lordship (rububiyyah) in its most perfect form, namely bestowing limitless favours on His servants and creating the heavens and the earth, a creation for which there was no prior example and which nothing preceded. (See: Jaami’ul Bayan Fii Takwiilil Quran 2/540) One sign of the greatness of this dua is that when someone made dua with it, the Messenger of Allah (peace and blessings be upon him) asked the Companions: [translation not shown] They answered: [translation not shown] Then the Messenger of Allah explained: ((والذي نفسي بيده، لقد دعا باسمه العظيم، الذي إذا دعي به أجاب، وإذا سُئل به أعطى)) [translation not shown] (See: Fathul Bari by Ibn Rajab 7/49) (7)Its contents: First: this dua is one of the proofs that it is permissible to ask for death by entrusting the whole matter to Allah. That is, if death is good for him according to the knowledge of the unseen that is with Allah, then he asks to be taken in death; but conversely, if life is better, then he asks to be kept alive. So this does not contradict the saying of the Messenger of Allah forbidding people to ask for death, narrated from the Companion Anas ibn Malik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said: لاَ يَتَمَنَّيَنَّ أَحَدٌ مِنْكُمُ المَوْتَ لِضُرٍّ نَزَلَ بِهِ، فَإِنْ كَانَ لاَ بُدَّ مُتَمَنِّيًا لِلْمَوْتِ فَلْيَقُلْ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الوَفَاةُ خَيْرًا لِي [translation not shown] (Narrated by Al-Bukhari, nos. 6351 and 5671, and Muslim, no. 2680) This is because when a person asks for death, it shows a lack of patience with the calamity that has struck him, and it may well be that life is better for him, as his deeds grow better or he becomes someone who constantly repents. The Messenger of Allah (peace and blessings be upon him) said: وَلاَ يَتَمَنَّيَنَّ أَحَدُكُمُ المَوْتَ: إِمَّا مُحْسِنًا فَلَعَلَّهُ أَنْ يَزْدَادَ خَيْرًا، وَإِمَّا مُسِيئًا فَلَعَلَّهُ أَنْ يَسْتَعْتِبَ [translation not shown] (Narrated by Al-Bukhari, no. 5673) Second: Asking for fear of Allah both in public and in private. That is, he asks that this fear always stay with him in every situation, a fear that leads him always to do good deeds and to leave bad ones. We could also say that when a person asks for khosyah, or fear, he is in reality asking for knowledge, because no one can have khosyah, or fear of Allah, except through knowledge. Allah says: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ [translation not shown] (Surah Fathir: 28) Third: Asking Allah to be able to hold to the word of truth in times of contentment or anger. It includes the request that he be given firm steadfastness in holding fast to and grasping the word of truth, which can be interpreted as the word of tawhid “laa ilaaha illallah”. Fourth: Asking for moderation in times of wealth or poverty. Here there is evidence supporting the view that moderation is better than either wealth or poverty, because in this dua we are taught to ask for moderation rather than wealth. Fifth: Asking Allah to be given a bliss that will never run out. The greatest bliss that will never run out is the bliss of Paradise, because worldly pleasures are all bound to run out. Sixth: Asking Allah to be given a coolness of the eyes that is never cut off. What is meant by the comfort of the heart has several possibilities: A. Prayer, as the Messenger of Allah (peace and blessings be upon him) said: وَجُعِلَ قُرَّةُ عَيْنِي فِي الصَّلَاةِ [translation not shown] Narrated by Ahmad, no. 12292, and graded hasan by Shu’aib Al-Arna’ut; by An-Nasa'i in his Sunan, no. 3939, and graded sahih by Al-Albani; and by Abu Ya’la in his Musnad, no. 3482, and graded hasan by Husain Salim Asad. B. Spouses and offspring, as in the verse: رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ [translation not shown] (Surah Al-Furqan: 74) Seventh: Asking Allah to be content after accepting His decree, because everything Allah decrees is good, and behind all of it lie wise purposes for the good of His servants. This is also one of the consequences of believing in Allah's qadha and qadar, namely accepting everything that Allah has ordained. Eighth: Asking Allah for a pleasant life after death, namely the bliss of the grave and the everlasting bliss of Paradise. Ninth: Asking Allah for the delight of looking at His Face and a longing to meet Him. This is the greatest delight that every servant hopes for, namely to be able to look at the Face of Allah and to meet Allah, and this desire will only arise from those who truly believe with real faith. It must of course be striven for by doing the deeds that bring about Allah's mercy. Tenth: Asking Allah to adorn him with faith and to make him a guide on the way, because the greatest blessing is the blessing of faith and of guidance, so that one is granted steadfastness (istiqamah) to keep walking on the path of faith. (8)Its contents: It contains Allah's command to our Prophet Muhammad to constantly ask Allah for forgiveness. This does not indicate that the Messenger of Allah (peace and blessings be upon him) had committed some sin, because we all know that the Messenger of Allah is someone whose past and future sins have been forgiven; rather, it is one form of his gratitude to Allah. This is as explained in the hadith of Al-Mughirah ibn Shu’bah, when the Companions said: [translation not shown] He answered: «أَفَلَا أَكُونُ عَبْدًا شَكُورًا» [translation not shown] (See: Az-Zuhdu War Roqo-Iq by Ibn Al-Mubarak, no. 107) Allah is the One who brings forward whomever He wills, because of their obedience to Him or for some other reason, and Allah is the One who holds back whomever He wills; this is as stated by Imam An-Nawawi. (See: Al-Minhaj Syarhu Shohih Muslim bin Al-Hajjaj 6/60) Ibn Battal also said that its meaning is: You are the One who puts the Prophet Muhammad forward, ahead of all the prophets, on the Day of Resurrection, that is, on the plain of gathering. (See: Shahih Al-Bukhari by Ibn Battal 3/110) (9)Its contents: This is a dua that covers all of a servant's needs. The Messenger of Allah (peace and blessings be upon him) taught Aisha to make this dua, namely asking for every good to be bestowed and every evil to be kept away, and asking to be admitted into Paradise and kept far from the Fire.