Doa Doa Qunut

There is also another narration that uses the singular pronoun «اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ» “Allahummahdinii fiiman hadait, wa’aafinii fiiman ‘aafait, watawallanii fiiman tawallait, wabaarik lii fiimaa a’thait, waqinii syarra maa qadhait, innaka taqdhii walaa yuqdhoo ‘alaik, wa innahuu laa yadzillu man waalait, tabaarakta robbanaa wa ta’aalait. [translation not shown] (Narrated by Abdurrazzaq in his Mushannaf, no. 4957) There is also another narration, narrated by Ibn Jawwas, with the addition “وَلَا يَعِزُّ مَنْ عَادَيْتَ”: «اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ» [translation not shown] (Narrated by Abu Dawud, no. 1425, and graded sahih by Al-Albani) What it contains: This dua contains a very great meaning, because it includes several requests that we need. There are five requests that the Messenger of Allah (peace and blessings be upon him) taught us, namely: 1.(اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ) [translation not shown] Khalil Ahmad As-Saharanfuri said: ثبتني على الهداية، أو زدني من أسباب الهداية إلى الوصول بأعلى مراتب النهاية (فيمن هديت) أي جملة من هديتهم. وقيل: لفظ "في" فيه وفيما بعده بمعنى مع. “Make me firm upon guidance, or increase me in the means of guidance so that I reach the highest of ranks; “فِيمَنْ هَدَيْتَ” means: among the company of those You have guided. And it has been said that the word “فِي” in this phrase and in the phrases after it means “مع”, together with.” (Badzlul Majhuud Fii Halli Sunani Abi Dawud 6/109) This dua opens by asking for guidance (hidayah), and guidance is something we greatly need in order to remain steadfast in the religion of Islam. It is what we constantly ask for in our prayer every time we recite Surah Al-Fatihah, namely asking for guidance: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ} “Guide us to the straight path” (Saheeh International, Qur'an 1:6) Indeed, Ibnul Qayyim explained that a servant is in great need of guidance in every matter of his life. He said: وَالْعَبْد مفتقر إِلَى الْهِدَايَة فِي كل لَحْظَة وَنَفس فِي جَمِيع مَا يَأْتِيهِ ويذره فَإِنَّهُ بَين أُمُور لَا يَنْفَكّ عَنْهَا “A servant needs guidance at every moment and with every breath, in everything that comes to him and everything that leaves him, for he is amid matters that are never separate from guidance.” (See: Risaalah Ibnil Qoyyim ilaa Ahadi Ikhwaanih 1/8) He even mentioned several reasons why a servant is in great need of asking Allah for guidance. Therefore let us be earnest in asking Allah for guidance to know the path of truth, asking for guidance to be able to act upon it, and also asking for guidance to remain steadfast upon it. 2.(وَعَافِنِي فِيمَنْ عَافَيْتَ) [translation not shown] Khalil Ahmad As-Saharanfuri said: (وعافني) أي من أسوء الأدواء والأخلاق والأهواء “And “عافني” means: keep me safe from the evils of diseases, of character, and of desires.” (Badzlul Majhuud Fii Halli Sunani Abi Dawud 6/109) This request for well-being is not only for well-being while we are alive; it also covers asking for well-being after death. Do we not, when a Muslim has died, pray for him with: اللَّهُمَّ إغفر لَهُ وارحمه وعافه واعف عَنهُ [translation not shown] Narrated by Ahmad, no. 23975, with a sahih chain of narration. At-Tibi said, when explaining the meaning of “عافه”: أَيْ: سَلِّمْهُ مِنَ الْعَذَابِ وَالْبَلَايَا “That is: keep him safe from punishment and trials.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/1197 3.(وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ) [translation not shown] Ali bin Muhammad Al-Qari said that what is meant by this phrase is: تَوَلَّ أَمْرِي وَلَا تَكِلْنِي إِلَى نَفْسِي “Take charge of my affairs and do not leave the burden (of managing my affairs) to myself.” Mirqootul Mafaatiih Syarhul Misykaatul Mashoobiih 3/950 This is one form of the perfection of a servant's faith: when he hands all his affairs over to Allah alone and seeks help from Allah alone, so that through this dua he shows how weak he is at managing his own affairs. The trait of arrogance thus leaves him, because he realises how weak he is. This is what Allah often mentions among the qualities of the believers, namely that they rely on Allah alone. Allah says: {وَعَلَى اللهِ فَلْيَتَوَكَّلِ المُؤْمِنُونَ} [translation not shown] Surah At-Taubah: 51 And He also says: {وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا، وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا، وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ} “And why should we not rely upon Allah while He has guided us to our [good] ways. And we will surely be patient against whatever harm you should cause us. And upon Allah let those who would rely [indeed] rely” (Saheeh International, Qur'an 14:12) Surah Ibrahim: 12 4. (وَبَارِكْ لِي فِيمَا أَعْطَيْتَ) [translation not shown] This is the quality of a true Muslim: when he seeks something, he does not seek an abundance of material things; rather, what he seeks is blessing (barakah) in what he obtains. So he constantly asks Allah for blessing in what Allah gives him, and this makes him always keep away from what is haram. One of the ways to obtain blessing is through faith and taqwa, as Allah says: {وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالأرْضِ وَلَكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ} “And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning” (Saheeh International, Qur'an 7:96) Surah Al-A’raf: 96 It should also be known that what Allah gives us is not merely wealth and material things; it includes more general things, as narrated by Abu Barzah: a servant's two feet will not move until he is asked about what he did with everything Allah gave him: «لَا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ القِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ، وَعَنْ عِلْمِهِ فِيمَا فَعَلَ، وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَا أَنْفَقَهُ، وَعَنْ جِسْمِهِ فِيمَا أَبْلَاهُ» [translation not shown] (Narrated by At-Tirmidhi, no. 2417, and graded sahih by Al-Albani) So he asks Allah to grant blessing in everything Allah gives him: in his lifespan, his knowledge, his wealth, and his body. 5.(وَقِنِي شَرَّ مَا قَضَيْتَ) [translation not shown] Khalil Ahmad As-Saharanfuri said: (وقني) أي احفظني (شر ما قضيت) أي ما قدرت لي من قضاء وقدر، فسلِّم لي العقل والدين “And “قني” means: protect me from the evil of what You have decreed for me, of qadha and qadar, and keep my mind and my religion safe.” (Badzlul Majhuud Fii Halli Sunani Abi Dawud 6/110) Ali bin Muhammad Al-Qari, quoting the words of At-Tibi, said: وَهَذَا مِنْ قَبِيلِ: أَفِرُّ مِنْ قَضَاءِ اللَّهِ تَعَالَى بِقَدَرِهِ “And this is of the same kind as the saying: I flee from Allah's qadha by means of His qadar.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/950 These are the five things the Messenger of Allah (peace and blessings be upon him) taught us to ask Allah for. Then, in the phrases that follow, the reason why we are commanded to ask Allah is explained: 1.(إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ) [translation not shown] This is the first reason: because Allah alone decides all matters, and not a single creature can change what has been decided. Khalil Ahmad As-Saharanfuri said: أي تقدر أو تحكم بكل ما أردت (ولا يقضى عليك) فإنه لا معقب لحكمك “That is: You are the One who decrees, or who rules, whatever You will; (the meaning of) “ولا يقضى عليك” is: for indeed none can change Your decree or Your ruling.” (Badzlul Majhuud Fii Halli Sunani Abi Dawud 6/110) So when a servant knows that Allah alone decrees all matters, then He alone is the only one to ask: to ask for guidance, for well-being, for one's affairs to be taken care of, and to be saved from evil things. 2.(وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ) [translation not shown] Khalil Ahmad As-Saharanfuri said: الْمُوَالَاةُ ضِدُّ الْمُعَادَاةِ “Al-Muwaalaah (love) is the opposite of mu’aadaah (enmity).” (Badzlul Majhuud Fii Halli Sunani Abi Dawud 6/110) This is the second reason: when a person is loved by Allah, nothing at all will make him humiliated, so it is only fitting that we ask the One whose love means we will never be humiliated. Ali bin Muhammad Al-Qari, quoting the words of Ibn Hajar, said: أَيْ لَا يَذِلُّ مَنْ وَالَيْتَ مِنْ عِبَادِكَ فِي الْآخِرَةِ أَوْ مُطْلَقًا وَإِنِ ابْتُلِيَ بِمَا ابْتُلِيَ بِهِ، وَسُلِّطَ عَلَيْهِ مَنْ أَهَانَهُ وَأَذَلَّهُ بِاعْتِبَارِ الظَّاهِرِ ; لِأَنَّ ذَلِكَ غَايَةُ الرِّفْعَةِ وَالْعِزَّةِ عِنْدَ اللَّهِ وَعِنْدَ أَوْلِيَائِهِ، وَلَا عِبْرَةَ إِلَّا بِهِمْ، وَمِنْ ثَمَّ وَقَعَ لِلْأَنْبِيَاءِ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ مِنَ الِامْتِحَانَاتِ الْعَجِيبَةِ مَا هُوَ مَشْهُورٌ، كَقَطْعِ زَكَرِيَّا بِالْمِنْشَارِ، وَذَبْحِ وَلَدِهِ يَحْيَى، “That is, the one You love among Your servants will not be humiliated in the Hereafter, absolutely, even if he is tested with trials and is overpowered by someone who humiliates and degrades him outwardly, because that is for the sake of raising his rank and his honour before Allah and His allies (awliya’), and what they (those who humiliate him) do counts for nothing. The Prophets (peace and blessings be upon them) too were tested with trials that we know of, such as the trial of the Prophet Zakariya being cut with a saw and his son Yahya being slaughtered.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/950 3.(وَلَا يَعِزُّ مَنْ عَادَيْتَ) [translation not shown] This is the third reason: we will never obtain true honour, even if we are swimming in wealth in this world, except the honour that comes from Allah. Ali bin Muhammad Al-Qari explained: لَا يَعِزُّ فِي الْآخِرَةِ أَوْ مُطْلَقًا وَإِنْ أُعْطِيَ مِنْ نَعِيمِ الدُّنْيَا وَمُلْكِهَا مَا أُعْطِيَ، لِكَوْنِهِ لَمْ يَمْتَثِلْ أَوَامِرَكَ وَلَمْ يَجْتَنِبْ نَوَاهِيَكَ “He will not be honoured in the Hereafter, absolutely, even if he is truly given the delights and the dominion of this world; (he still will not be honoured) because he did not carry out Your commands and did not avoid Your prohibitions.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/950 4.(تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ) [translation not shown] That is, because Allah is the Being who is full of blessing and goodness, and also Most High in His essence and His majesty, and nothing at all can rival Him. What it contains: (اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ) [translation not shown] (وَأَعُوذُ بِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ) [translation not shown] Jalaluddin As-Suyuti, quoting the words of Al-Khattabi, said in explaining the two phrases above: فِيهِ معنى لطيف وَذَلِكَ أَنه استعاذ بِاللَّه تَعَالَى وَسَأَلَهُ أَن يجيره بِرِضَاهُ من سخطه وبمعافاته من عُقُوبَته والرضى والسخط ضدان متقابلان وَكَذَلِكَ المعافاة والعقوبة فَلَمَّا صَار إِلَى ذكر مَا لَا ضد لَهُ وَهُوَ الله تَعَالَى استعاذ بِهِ مِنْهُ لَا غير “It contains a subtle meaning, namely that the servant asks Allah for protection, to rescue him by His pleasure from His anger, and by His pardon from His punishment. Pleasure and anger are two opposites, and likewise pardon and punishment. When he moves on to mention the One who has no opposite, namely Allah, he then seeks protection with Him alone, and not with anything else among the things mentioned.” Ad-Diibaaj ‘Alaa Shohiih Muslim bin al-Hajjaaj 2/178 (وَأَعُوذُ بِكَ مِنْكَ) [translation not shown] Badruddin Al-‘Aini said: أي: أستعيذ بك من عذابك، أو ألتجئ إليك من سخطك. “I seek protection with You from Your punishment, or I take refuge with You from Your anger.” Syarhu Abu Dawud 5/338 (لَا أُحْصِي ثَنَاءً عَلَيْكَ) [translation not shown] Al-‘Aini said: أي: لا أقدر على إحْصاء الثناء عليك. “That is: I am unable to count Your praise.” (Syarhu Abu Dawud 5/338) As-Suyuti, quoting the words of Imam Malik, said: مَعْنَاهُ لَا أحصي نِعْمَتك وإحسانك وَالثنَاء بهَا عَلَيْك وَإِن اجتهدت فِي الثَّنَاء “Its meaning: I am unable to count Your blessings, Your kindness, and the praise due to You, even if I strive hard in praising.” (Ad-Diibaaj ‘Alaa Shohiih Muslim bin al-Hajjaaj 2/178) (أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ) [translation not shown] As-Suyuti, explaining that this phrase gives the reason why a servant is unable to count the praises of Allah, said: اعْتِرَاف بِالْعَجزِ عَن تَفْصِيل الثَّنَاء وَأَنه لَا يقدر على بُلُوغ حَقِيقَته ورد الثَّنَاء إِلَى الْجُمْلَة دون التَّفْصِيل والإحصاء فَوكل ذَلِك إِلَى الله سُبْحَانَهُ الْمُحِيط بِكُل شَيْء جملَة وتفصيلا وكما أَنه لَا نِهَايَة لصفاته لَا نِهَايَة للثناء عَلَيْهِ لِأَن الثَّنَاء تَابع للمثنى عَلَيْهِ وَكلما أثنى بِهِ عَلَيْهِ وَإِن كثر وَطَالَ وبولغ فِيهِ فَقدر الله أعظم مَعَ أَنه متعال عَن الْقدر وسلطانه أعز وَصِفَاته أكبر وَأكْثر وفضله وإحسانه أوسع وأسبغ “This is an acknowledgement of one's inability to praise Allah in detail, and that one is unable to reach its reality. The praise comes in general form rather than in detail, and that is then entrusted to Allah (glorified is He), the One who encompasses everything, both in general and in detail. And just as there is no limit to His attributes, so too there is no limit to the praise of Him, because praise follows the one who is praised. However much a person praises Him, even if it is abundant, lengthy, and earnest, Allah's power is greater, along with His being the Most High; His dominion is mightier, His attributes are greater and more numerous, and His bounty and kindness are wider and more complete.” (Ad-Diibaaj ‘Alaa Shohiih Muslim bin al-Hajjaaj 2/178) There is also a dua similar to it, a longer one, namely: «اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ، وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ، وَنُؤْمِنُ بِكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَرْجُو رَحْمَتَكَ وَنَخَافُ عَذَابَكَ إِنَّ عَذَابَكَ بِالْكَفَّارِينَ مُلْحَقٌ، اللَّهُمَّ عَذِّبِ الْكَفَرَةَ، وَأَلْقِ فِي قُلُوبِهِمُ الرُّعْبَ، وَخَالِفْ بَيْنِ كَلِمَتِهِمْ، وَأَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللَّهُمَّ عَذِّبِ الْكَفَرَةَ أَهْلَ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ، وَيُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ، اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَأَصْلِحْ ذَاتَ بَيْنِهِمْ، وَأَلِّفْ بَيْنَ قُلُوبِهِمْ، وَاجْعَلْ فِي قُلُوبِهِمُ الْإِيمَانَ وَالْحِكْمَةَ، وَثَبِّتْهُمْ عَلَى مِلَّةِ نَبِيِّكَ، وَأَوْزِعْهُمْ أَنْ يُوَفُّوا بِالْعَهْدِ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ، وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ، إِلَهَ الْحَقِّ، وَاجْعَلْنَا مِنْهُمْ» [translation not shown] (Narrated by Abdurrazzaq in his Mushannaf, no. 4968) There is also a dua almost the same as the second dua, in a different order, namely: «اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، وَأَلِّفْ بَيْنَ قُلُوبِهِمْ، وَأَصْلِحْ ذَاتَ بَيْنِهِمْ، وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ، اللَّهُمَّ الْعَنْ كَفَرَةَ أَهْلِ الْكِتَابِ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ، اللَّهُمَّ خَالِفْ بَيْنَ كَلِمَتِهِمْ، وَزَلْزِلْ أَقْدَامَهُمْ، وَأَنْزِلْ بِهِمْ بَأْسَكَ الَّذِي لَا تَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ، بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، اللَّهُمَّ إِنَّا، نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ، وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ، بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ، وَنَخَافُ عَذَابَكَ، إِنَّ عَذَابَكَ بِالْكُفَّارِ مُلْحَقٌ» [translation not shown] (Narrated by Abdurrazzaq in his Mushannaf, no. 4969) What it contains: (اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ) [translation not shown] Ali bin Muhammad Al-Qari, explaining the meaning of this dua, said: يَا أَللَّهُ إِنَّا نَطْلُبُ مِنْكَ الْعَوْنَ عَلَى الطَّاعَةِ وَتَرْكِ الْمَعْصِيَةِ، وَنَطْلُبُ مِنْكَ الْمَغْفِرَةَ لِلذُّنُوبِ “O Allah, we ask You for help in carrying out obedience and in leaving disobedience, and we ask You for forgiveness of our sins.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/953 (وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ) [translation not shown] This dua affirms that a servant constantly praises Allah, and it negates the trait of kufr. What is meant by kufr here is explained by Ali bin Muhammad Al-Qari: وَالْكُفْرُ: نَقِيضُ الشُّكْرِ….وَالْأَصْلُ: كَفَرْتُ نِعْمَتَهُ “And kufr: the opposite of the word shukr (gratitude)…. and its root sense is kufr (denial) of Allah's blessings.” Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/953 (وَنُؤْمِنُ بِكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ) [translation not shown] This is one form of a Muslim disassociating himself from sin and from those who commit it (وَلَكَ نُصَلِّي وَنَسْجُدُ) [translation not shown] Here Allah is singled out in worship (tawhid), and this is one of the main purposes for which we were created, namely to worship Allah alone. (وَإِلَيْكَ نَسْعَى وَنَحْفِدُ) [translation not shown] Its meaning: وَالسَّعْيُ: الْإِسْرَاعُ فِي الْمَشْيِ، وَنَحْفِدُ، أَيْ: نَعْمَلُ لَكَ بِطَاعَتِكَ مِنَ الْحَفْدِ وَهُوَ: الْإِسْرَاعُ فِي الْخِدْمَةِ “And “لسَّعْيُ” is: hastening in walking; and “نَحْفِدُ” means: we perform acts of obedience for You alone. It comes from the word “الْحَفْدِ”, which is hastening in service.” See: Mirqootul Mafaatiih Syarhu Misykaatul Mashoobiih 3/953 (وَنَرْجُو رَحْمَتَكَ وَنَخَافُ عَذَابَكَ إِنَّ عَذَابَكَ بِالْكَفَّارِينَ مُلْحَقٌ) [translation not shown] (وَأَلْقِ فِي قُلُوبِهِمُ الرُّعْبَ) [translation not shown] (وَخَالِفْ بَيْنِ كَلِمَتِهِمْ) [translation not shown] (وَأَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ) [translation not shown] (اللَّهُمَّ عَذِّبِ الْكَفَرَةَ أَهْلَ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ) [translation not shown] (وَيُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ) [translation not shown] (وَزَلْزِلْ أَقْدَامَهُمْ) [translation not shown] (وَأَنْزِلْ بِهِمْ بَأْسَكَ الَّذِي لَا تَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ) [translation not shown] (اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ) [translation not shown] (وَأَصْلِحْ ذَاتَ بَيْنِهِمْ) [translation not shown] (وَأَلِّفْ بَيْنَ قُلُوبِهِمْ) [translation not shown] That is, asking Allah to unite their hearts, which were previously divided, as Ath-Thabari interpreted the words of Allah: وألف بين قلوبهم [translation not shown] Surah Al-Anfal: 63 Ath-Thabari said: وجمع بين قلوب المؤمنين من الأوس والخزرج، بعد التفرق والتشتت، على دينه الحق، فصيَّرهم به جميعًا بعد أن كانوا أشتاتًا، وإخوانًا بعد أن كانوا أعداء. “And He brought together the hearts of the believers from the Aws and the Khazraj, after they had been separated and scattered, upon the true religion, and made them all one after they had been divided, and made them all brothers after they had previously been enemies.” See Tafsir Ath-Thobary 14/54 (وَاجْعَلْ فِي قُلُوبِهِمُ الْإِيمَانَ وَالْحِكْمَة) [translation not shown] In this phrase we are taught to ask for two very great things, namely faith and wisdom (hikmah). The wisdom meant here can be understood as the Qur'an, as Allah says: (يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ. وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً) [translation not shown] Surah Al-Baqarah: 269 Then wisdom was interpreted as the Qur'an. Qatadah said: الْحِكْمَةُ: الْقُرْآنُ , وَالْفِقْهُ فِي الْقُرْآنِ " [translation not shown] Tafsir Abdurrozzaq 1/373 Abu Ja’far said: يعني بذلك جل ثناؤه: يؤتي الله الإصابة في القول والفعل من يشاء من عباده، ومن يؤت الإصابة في ذلك منهم، فقد أوتي خيرا كثيرا. “What Allah means by this is: Allah grants correctness in speech and in action to whomever He wills of His servants, and whoever among them is granted correctness in that has indeed been given much good.” Tafsir Ath-Thobari 5/576 (وَثَبِّتْهُمْ عَلَى مِلَّةِ نَبِيِّكَ) [translation not shown] (وَأَوْزِعْهُمْ أَنْ يُوَفُّوا بِالْعَهْدِ الَّذِي عَاهَدْتَهُمْ عَلَيْه) [translation not shown] (وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ، إِلَهَ الْحَقّ) [translation not shown] (وَاجْعَلْنَا مِنْهُمْ) [translation not shown]