From Anas bin Malik (رضي الله عنه) who said that the Messenger of Allah (ﷺ) said to Fatima (رضى الله عنها):
‘What prevents you from listening to me with what I advise you with? That you should say in the morning and evening:
يَاحَيُّ، يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ، أَصْلِحْ لِي شَأْنِي كُلَّهُ، وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أبدا
Yaa Hayyu yaa Qayyoomu birahmatika astagheethu ‘aslih lee sha’nee kullahu wa laa takilnee ‘ilaa nafsee tarfata ‘aynin abada.
O the Ever-Lasting, O the Sustainer and Protector of all that exists. I seek aid through Your Mercy; correct for me all my matters and do not entrust me to my own self even for the blink of an eye, ever.
[Narrated by an-Nasai in as-Sunan al-Kubra (10330) and in ‘Amal al-Yawm wa’l-Laylah (no. 46); by al-Hakim in al-Mustadrak (2000); by al-Bayhaqi in al-Asma’ was-Sifaat (112), and others. Al-Mundhiri said in at-Targhib wa’t-Tarhib (1/313): Its isnad is sahih. Shaykh al-Albani said in as-Silsilah as-Sahihah (no. 227): its isnad is hasan] Complete Adhkar: Morning, Evening, Before Sleeping, After Prayer
Also the Prophet (ﷺ) would invoke Allah (ﷻ) with similar words when in distress:
Anas Ibn Malik (رضي الله عنه) said: “Whenever a matter would distress the Prophet (ﷺ) ,he (ﷺ) would say:
يَاحَيُّ، يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ
Yaa Hayyu yaa Qayyoom bi rahmatika astagheeth
O Ever-Living, O Sustainer, by Your mercy I seek Your help.
[Reported by at-Tirmidhi, no. (3524) and graded as “Hasan” by Shaykh al-Albani]
According to another report: “If some matter worried him or distressed him.” [Sahih al-Jami’ al-Sagheer, 4791]
In another narration:
From the hadeeth of Abu Bakra (رضي الله عنه) that the Prophet (ﷺ) said: “The supplications for anxiety and grief is,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَصْلِحْ لِي شَأْنِي كُلَّهُ لَا إِلَهَ إِلَّا أَنْت
Allahumma Rahmataka Arjoo, falaa takilni ila nafsee tarfataa ayn aslih li lee sha’ni kullah, la illaaha ila anta
O Allah I hope for Your Mercy, do not entrust me to my own self even for the blink of an eye, correct for me all my matters, there is none worthy of worship except You.
[Narrated by Ahmad (27898) and Abu Dawud (5090). It was classed as hasan by al-Albani in Sahih al-Jami‘ (3388)] For an Explanation click here
Explanation of the Dua:
This du‘a is one of the greatest supplications that inspires the Muslim to be a true slave to Allah, the Lord of the Worlds, and to draw close to Allah by virtue of His names and attributes. For He, may He be glorified, is al-Hayy (the Ever-Living), al-Qayyum (the Self-Sustaining and All-Sustaining), ar-Rahman (the Most Gracious), ar-Rahim (the Most Merciful), and the individual is seeking help and support from the fact that He, may He be glorified and exalted, is the Sustainer, just as he beseeches Him by virtue of His mercy which encompasses all things, in the hope that he will be granted of that mercy that which will bring him happiness in this world and the Hereafter.
1) His (Salla-Allaahu ‘alayhi wa sallam) statement: “Ya Hayyu! Ya Qayyoom!” (O Ever-Living! O Self-Subsisting!)
This is beseeching Allah and imploring Him by two mighty Names which are mentioned together in three verses in the Qur’an: In Ayatul-Kursi [2:255], the beginning of Surat Aal-‘Imran [3:2], and in Surat Ta-Ha [20:111].
Al-Qayyoom is not mentioned except joined with Al-Hayy in these three verses, while Al-Hayy is mentioned in many positions in the Qur’an. Some scholars, among them Ibn Al-Qayyim, considered these two Names to be the greatest Names of Allah, which if one calls unto Allah by these Names, his invocation will be responded to and if one asks Allah by, he will be given.
All other Names of Allah return to these two Names, This is because the Name Al-Hayy implies the affirmation of perfect life to Allah; a Life which is neither preceded with nothingness nor followed by death. He is the First; nothing is before Him and He is the Last; nothing is after Him. No deficiency befalls His Life.
Allah (Ta’ala) says in Surat al-Baqarah [2:255]:
اللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ الۡحَـىُّ الۡقَيُّوۡمُۚ لَا تَاۡخُذُهٗ سِنَةٌ وَّلَا نَوۡمٌؕ
“Allah! La ilaaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him.”
When the slave perceives the meaning of these two Names “The Ever-Living”, he resorts to Allah; The Ever – Living Who never dies, and he is certain that seeking protection is not achieved except from One Who is Ever-Living and never dies. As for the living who will die, or the living who have already died, or the inanimate which is lifeless they are not resorted to, humility is not shown to them, nor is reliance placed upon them. Showing need and humility should not be except to the One Who is Ever-Living; never dies. Allah (Ta’ala) says in Surat al-Furqaan [25:58]:
وَتَوَكَّلۡ عَلَى الۡحَـىِّ الَّذِىۡ لَا يَمُوۡتُ
“And rely upon the Ever-Living Who does not die.”
And it is mentioned in the Saheehain that the Prophet (ﷺ) used to supplicate with the following:
اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ لاَ إِلَهَ إِلاَّ أَنْتَ أَنْ تُضِلَّنِي أَنْتَ الْحَىُّ الَّذِي لاَ يَمُوتُ وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ
“O Allah! I submit myself to You, and I believe in You, and I depend on You, and I repent to You, and return to You, and to You I leave the judgment (for those who refuse my message). I seek refuge (with You) by Your Might (Power). None has the right to be worshipped but You against Your misguidance. You are the Ever-Living Who does not die while the Jinn and humans die.”
[Sahih Muslim 2717. For an Explanation click here]
When our Prophet (ﷺ) passed away, Abu Bakr (رضي الله عنه) said in his great sermon: “Whoever worships Muhammad, indeed Muhammad has died. And whoever worships Allah, indeed Allah is Ever-Living; never dies.”
One then implores Allah by His Name “Al-Qayyoom” which entails Allah’s Perfect Richness and Perfect Ability.
Al-Qayyoom is: The Self-Subsisting; Rich, free of need from anyone, and He is the One disposing and managing the affairs of His Creation. This indicates the neediness of all the creation to Him; there is no self which can stand by itself except by Allah. He takes charge of (guards, maintains, provides, etc.) every soul and it is He in Whose Hands are all matters.
2. His Statement “Birahmatika Astagheeth” (By Your Mercy I seek assistance).
This is beseeching Allah with His Mercy, which implies the two Names Ar-Rahmaan and Ar-Raheem. Mercy is an attribute which is affirmed to Allah – there is mercy which is particular to His Essence and mercy which is transitive to His creatures, as Allah (Ta’ala) says in Surat al-Ahzaab [33:43]:
وَكَانَ بِالۡمُؤۡمِنِيۡنَ رَحِيۡمًا
“And ever is He, to the believers, Merciful.”
3. Istighaathah is seeking aid, and it indicates that in this worldly life, the slave is in great destruction, unless Allah aids and rescues him. The Salaf used to say: “There is no wonder in the one who is destroyed, how he was destroyed; but the wonder is in the one who is rescued, how he was rescued!”
Why? Because in this worldly life, there are many tough Fitan (trials), many distractions, various types of obstacles, and numerous occupations which afflict the human being and turn him away from what he is called to and created for. Therefore, most of the people are destroyed. Allah (Ta’ala) says in Surat Saba’ [34:13]:
وَقَلِيۡلٌ مِّنۡ عِبَادِىَ الشَّكُوۡرُ
“And few of My servants are grateful.”
And in Surat Yusuf [12:106], Allah (Ta’ala) says,
وَمَا يُؤۡمِنُ اَكۡثَرُهُمۡ بِاللّٰهِ اِلَّا وَهُمۡ مُّشۡرِكُوۡنَ
“And most of them believe not in Allah except while they associate others with Him.”
So those who are saved are less in number than those who are destroyed. Therefore, the slave in this Dunya is in great danger unless Allah assists him by His Mercy. He therefore implores Allah by His Mercy to save him from destruction and protect him from misguidance, to give him shelter from the Fitan (trials), and to maintain for him his religion in which there is no salvation except by it.
4. Then he (Salla-Allaahu ‘alayhi wa sallam) said: “Aslih Lee Sha’ni Kullahu” (Rectify for me all of my affairs) which includes the reformation of the religious affairs of the slave, the affairs of his worldly life, and his affairs in the Hereafter. The Prophet (ﷺ) included all these three types of rectification in the following Du’aa which is reported by Muslim:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي ، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي ، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhiratillati fiha ma’adi, waj-‘alil-hayata ziyadatan li fi kulli khayr, waj-‘alil mawta rahatan li min kulli sharr
“O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil.”
[Muslim 2720. For an Explanation click here]
This is a very comprehensive Du’aa which in simple words means, “O Allah! Help me spend my entire life in complete devotion to You; doing what you like and avoiding what You dislike.” [Riyadus-Saliheen – by Darus-Salaam]
So when you call Allah by this prayer: “Rectify for me all my affairs”, you entail the rectification of that which crosses your mind (i.e. what you perceive) and of that which has not crossed your mind (i.e. which you do not perceive). And the bounty of Allah is great. This shows the perfection of the supplications quoted by the Prophet (ﷺ), and that they combine all that is good; for they are comprised of all high requests and perfect noble goals, as well as being protected and kept free from containing mistakes.
5. He (Salla-Allaahu ‘alayhi wa sallam) ended his statement with, “Wa la takilnee ila nafsee tarfata ‘ayn” (And do not leave me to myself even for the blink of an eye).
This statement shows that the poorness (neediness) of the slave to Allah and that he is never self-sufficient in any moment or time of his life. He cannot live without being in need of Allah for even a blink of an eye, which indicates that his neediness is an essential neediness as Allah’s Richness is an essential richness. Allah is in no need of His creation in any aspect while His creation is in need of Him from every aspect.
He (Salla-Allaahu ‘alayhi wa sallam) said: “Do not leave me to myself even for a blink of an eye,” i.e. not even for a little moment or time. This indicates that the slave is in need of Allah in every moment; in his standing, sitting, entering, existing, sleeping, waking, riding, descending; he is in need of Allah in all his affairs. He can never be self-sufficient from his Lord for even a blink of an eye.
What one may benefit from this statement is that trust and confidence should not be except in Allah, as Tawakkul (reliance) cannot be except in Allah. This statement means that the slave does not trust himself, especially when he knows that trust and confidence is pure reliance (Tawakkul). Trust cannot be except in Allah as Tawakkul cannot be except in Allah.
Therefore, when Shaikh Muhammad ibn Ibraheem (رحمه الله) was asked about the permissibility of saying, “I trust myself or I have confidence in myself” he (Rahimahullaah) replied that it was not permissible, and used this Hadeeth as a proof – for how can one say, “I trust myself,” while the Prophet (ﷺ) said, “Do not leave me to myself for a blink of an eye.”?
As Imam Ahmad (رحمه الله) used to say: “If You leave me to myself, You will leave me to an erring self.”
Two matters are required from the slave in this position:
a. To use the legal prescribed means
b. Not to depend on the means or on himself; rather he should put his trust in Allah, and rely on his Master, the Blessed and Most High.
6. This is a great blessed Du’aa and it is an advice from the greatest advisor, Prophet Muhammad (ﷺ) to his daughter Fatimah (رضى الله عنها), the lady of all the women of Paradise.
From this, we benefit that it is incumbent upon parents to take care of advising their children and to teach them to supplicate with this supplication reported on the authority of the Prophet (ﷺ) and to memorize it in order to achieve safety, well-being, and blessings in their worldly life and in the Hereafter.
Source: Explanation of the Hadeeth: “Yaa Hayyu yaa Qayyum” by Shaikh ‘Abdur-Razzaaq al-Badr
[Excerpt taken from Al-Muhajiroon Magazine Issue: 21-4 Rajab – Shabaan 1439 A.H.]
Further Benefits:
Ibn al-Qayyim (رحمه الله) said:
“Indeed a slave of Allah cannot do without Allah making him steadfast even for the blink of an eye. If Allah does not make him steadfast then the heavens and earth of his Eemaan will be removed.’ [I’laam al-Muwaqa’een 1/136]
Ibn Taymeeyah (رحمه الله) said:
‘When a slave of Allah confides in his Lord at the last part of the night and seeks aid from Him and says:
يَا حَيُّ يَا قَيُّومُ لَا إلَهَ إلَّا أَنْتَ بِرَحْمَتِك أَسْتَغِيثُ
O the Ever-Lasting O who protects all that exists. There is none worthy of worship except Allah.I seek aid with Your Mercy.’
Then Allah grants him power and strength the amount which only Allah knows.’ [Majmoo al-Fatawa 28/242]
Ibn al-Qayyim (رحمه الله) said:
‘This is where those who abandoned have been likewise abandoned, and those who were successful have been given success, so the person who is abandoned is veiled from his reality and he has even forgotten his own self, so he forgets his impoverished state, his need and his necessity of his Lord, so he oppresses and is arrogant and he is deserving of misery and wretchedness, Allah Ta’ala said:
كَلَّاۤ اِنَّ الۡاِنۡسَانَ لَيَطۡغٰٓىۙ، اَنۡ رَّاٰهُ اسۡتَغۡنٰىؕ
Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.). Because he considers himself self-sufficient. [Soorah Alaq 96: 6-7]
And Allah said:
فَأَمَّا مَنْ أَعْطَى وَاتَّقَى، وَصَدَّقَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْيُسْرَى، وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى، وَكَذَّبَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْعُسْرَى
As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna [Meaning la illaah ila Allah], We will make smooth for him the path of ease (goodness). But he who is greedy miser and thinks himself self-sufficient. And gives the lie to Al-Husna [Meaning la illaah ila Allah]; We will make smooth for him the path for evil. [Soorah Layl: 5-10]
So the most complete of the creation are those who are most complete in their worship and servitude to Allah.
They are those who have the greatest acknowledgement of their impoverished state, their need and necessity of their Lord’s help, and they cannot do without Allah even for a blink of an eye.
This is why from the Dua of the Prophet (ﷺ) was:
أَصْلِحْ لِي شَأْنِي كُلَّهُ , وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ , وَلَا إِلَى أَحَدٍ مِن خلقك
‘Correct for me all my matters and do not entrust me to my own self even for the blink of an eye, nor to anyone from Your creation.’
The Prophet (ﷺ) used to supplicate with:
يَا مُقَلِّبَ القُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك
‘O Turner of the hearts, make my heart firmly upon Your Deen.’
Know that his heart is in the Hand of ar-Rahman -Azza wa Jal, and that a person does not possess anything of his heart. Also, that Allah Subhanahu turns it (his heart) as He wills. How can it not be while he recites the saying of Allah Ta’ala:
وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا
And had We not made you stand firm, you would nearly have inclined to them a little. [17:74]
So the necessity of a person for his Lord and his need of Allah is in accordance to how much a person knows Him, and in accordance to his closeness to Allah and His status to Allah.’ [Tareeq al-Hijratayyn p.25-26]
Al-Manaawy (رحمه الله) said:
“Whoever affirms Allah’s Tawheed, that none has the right to be worshiped except Allah alone, and affirms His Greatness and Glory, along with being conscious of what he is saying, then this will quickly relieve him of the distress and hardship he is facing in this world, along with receiving Mercy and elevation of status in the Hereafter.” [Faidh al-Qadeer (3/526)]
This Du’aa should be said in the morning and evening (as mentioned in the Hadeeth of Fatimah), and during distress and hardship (as mentioned in the Hadeeth of Abu Bakrah). There is no problem if one says it often, throughout the day, because a person needs Allah’s help at all times and in all situations. One can also listen to Shaikh Abdul-Razzaaq al-Badr’s explanation of the Hadeeth from the below link: [https://www.youtube.com/watch?v=0452blWWjX0]
See also: AUTHENTIC MORNING ADHKAR
See also: AUTHENTIC EVENING ADHKAR
See also: AUTHENTIC ADHKAR BEFORE SLEEPING
See also: COMPLETE AUTHENTIC ADHKAR (REMEMBRANCES) AFTER EVERY OBLIGATORY PRAYER
Precious Gems from the Quran and Sunnah 