Praise be to Allaah.
This du‘aa’ is not proven in any of the books of Sunnah and
reports from the Prophet of Allah (blessings and peace of Allah be upon
him), and it is not narrated from any of the Sahaabah or Taabi ‘een.
Rather it is the du‘aa’ of an unknown Bedouin woman which one of the
scholars heard her saying at ‘Arafah.
Al-Daynoori narrated in al-Mujaalisah wa Jawaahir al-‘Ilm
with his isnaad (p. 727) that al-Asma‘i said:
I heard a Bedouin woman in ‘Arafah saying: “O Allah, if my
provision is in heaven, send it down; if it is in the earth, bring it forth;
if it is far away, bring it close; if it is close, make it easy.” End
It was also narrated by al-Jaahiz in al-Bayaan
wa’l-Tabyeen (517), by al-Zamakhshari in Rabee‘ al-Abraar (178)
What is meant by this du‘aa’, in general terms, is asking for
provision and that it be made easy to reach it. There is nothing wrong with
that, although we think that this du‘aa’ is a kind of overstepping the mark
and long-windedness in asking, which is contrary to the best guidance, the
guidance of Muhammad (blessings and peace of Allah be upon him) and his
Companions after him. It was narrated that ‘Aa’ishah (may Allah be pleased
with her) said: The Messenger of Allah (blessings and peace of Allah be upon
him) preferred concise words in du‘aa’ and would not use any other kind of
words. Narrated by Ahmad (27649) and Abu Dawood (1482); classed as saheeh by
al-Albaani in Saheeh al-Jaami‘.
What is meant by concise du‘aa’s is that which covers the
goodness of this world and the Hereafter, in which the words are few but the
meanings many, as in the verse in which Allah says (interpretation of the
meaning): “Our Lord! Give us in this world that which is good and in the
Hereafter that which is good, and save us from the torment of the Fire!”
[al-Baqarah 2:201]; and as in the du‘aa’ asking for wellbing (‘aafiyah)
in this world and in the Hereafter.
‘Ali al-Qaari said: The concise du‘aa’ is that which covers
all good things or includes praise of Allah. End quote.
‘Awn al-Ma‘bood Sharh Sunan Abi Dawood,
It was narrated from a son of Sa‘d ibn Abi Waqqaas that he
said: My father heard me when I was saying, ‘O Allah, I ask You for Paradise
and its delights and its joys and so on, and I seek refuge in You from Hell
and its chains and fetters and so on.’ He said: ‘O my son, I heard the
Messenger of Allah (blessings and peace of Allah be upon him) say: “There
will be people who overstep the mark in du‘aa’.” Beware lest you be one of
them. If you are given Paradise, you will be given all the good things that
are in it, and if You are given refuge from Hell you will be given refuge
from all the bad things that are in it! Narrated by Ahmad (1486) and Abu
Dawood (1480); classed as saheeh by al-Albaani.
One of the du‘aa’s of the Prophet (blessings and peace of
Allah be upon him) was: “O Allaah, You are the First and there is nothing
before You; You are the Last and there is nothing after You. You are the
Manifest (al-Zaahir) and there is nothing above You; You are the Hidden
(al-Baatin) and there is nothing beyond You. Settle our debt and spare us
from poverty.” Narrated by Muslim, 2713.
It was narrated from ‘Ali (may Allah be pleased with him)
that a mukaatib (slave who had entered into a contract of manumission) came
to him and said: “I am unable to pay off my manumission; help me.” He said:
“Shall I not tell you some words which the Messenger of Allaah (peace and
blessings of Allaah be upon him) taught me? And if you have debt like the
mountain of Seer, Allaah will pay it off for you. He said: ‘Say: Allaahumma
akfini bi halaalika ‘an haraamika wa aghnini bi fadlika ‘amman siwaaka (O
Allaah, suffice me with what You have permitted so that that I have no need
of that which You have forbidden, and make me independent of means by Your
bounty so that I have no need of anyone besides You).’”Say: Narrated by
al-Tirmidhi (3563); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
See: Tasheeh al-Du‘aa’ by Shaykh Bakr Abu Zayd, p. 61-63.
What comparison can there be between this and that
long-winded du‘aa’ of the Bedouin?
What we prefer for you and for every wise person, is the
du‘aa’ of the Prophet (blessings and peace of Allah be upon him). If you are
faced with any need pertaining to this world or the Hereafter, offer
whatever du‘aa’ you like for your need to be met and things to be made easy
for you. It is not essential for that to be the exact du‘aa’ narrated in
reports; but if there is a du‘aa’ among those narrated from the Prophet
(blessings and peace of Allah be upon him) that suits your need, that is
better. Otherwise, offer du‘aa’ as you like for the good of this world and
If you insist on saying this du‘aa’, then let it be
occasional, and do not make it a wird that you always recite or a
regular habit, and do not attribute it to the Prophet (blessings and peace
of Allah be upon him) or believe that it has any particular virtue or single
out any particular time, place or act of worship for reciting it.
Some of the later Shaafa‘i fuqaha’ fell into this error, and
said that this du‘aa’ was Sunnah at the time of Duha prayer. They said:
It is Sunnah to say during Duha prayer this du‘aa’:
O Allah, the forenoon is Your forenoon, the glory is Your
glory, the beauty is Your beauty, the strength is Your strength, the power
is Your power, the protection is Your protection. O Allah, if my provision
is in heaven, send it down; if it is in the earth, bring it forth; if it is
difficult, make it easy; if it is haraam, purify it; if it is far away,
bring it near, by virtue of Your forenoon, glory, beauty, strength and
power; give me what You give Your believing slaves. End quote.
Quoted by al-Dimyaati in Haashiyat I‘aanah al-Taalibeen
(1/295); Hashiyat al-Tablaawi ‘ala Tuhfat al-Muhtaaj, 2/231;
Haashiyat al-Jamal, 1/485.
They singled out these phrases for a specific act of worship
without any evidence from the Qur’aan or Sunnah, and they added to the words
of the du‘aa’ phrases that include some transgression and overstepping the
mark, such as “by virtue of Your forenoon”. There is no known status or
virtue of the forenoon such that one might ask of Allah by virtue of it.
In fact, the claim that this du‘aa’ is mustahabb during Duha
prayer opens the door to bid‘ah and introducing innovations into the
religion. It is not part of the teachings of the prominent earlier fuqaha’,
and it is not the action of the righteous salaf, so it should be avoided,
and the fact that it is falsely attributed to the Sunnah should be pointed
And Allah knows best.