Our Lord! We have indeed Believed, forgive us and save us from Hellfire

Rabbanaa Innana Aamannaa

رَبَّنَآ إِنَّنَآ ءَامَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ

“Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.”

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The following is taken from Tafsir Ibn Kathir (dar-us-salam publications)

The Supplication of Al-Muttaqin

Allah describes the Muttaqin, His pious servants, whom He promised tremendous rewards,

(الَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا)

(Those who say: “Our Lord! We have indeed believed”) in You, Your Book and Your Messenger.

(فَاغْفِرْ لَنَا ذُنُوبَنَا)

(so forgive us our sins) because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy,

(وَقِنَا عَذَابَ النَّارِ)

(and save us from the punishment of the Fire.)

Our Lord! Avert from us the torment of Hell – Qur’anic Du’a

"Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.Evil indeed it (Hell) is as an abode and as a place to dwell."

رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا
إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا

[Surah Furqaan 25:65-66]

“Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment.Evil indeed it (Hell) is as an abode and as a place to dwell.”

[Muhsin Khan Translation]

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From Tafsir Ibn Kathir 

(وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَاماً )

(And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable punishment.”) meaning, ever-present and never ending.

Al-Hasan said concerning the Ayah,

(إِنَّ عَذَابَهَا كَانَ غَرَاماً)

(Verily, its torment is ever an inseparable, permanent punishment.) Everything that strikes the son of Adam, then disappears, does not constitute an inseparable, permanent punishment. The inseparable, permanent punishment is that which lasts as long as heaven and earth. This was also the view of Sulayman At-Taymi.

(إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً )

(Evil indeed it is as an abode and as a place to rest in.) means, how evil it looks as a place to dwell and how evil it is as a place to rest.

O Allaah, I ask of Your pleasure and for Paradise

Allaahumma innee as-aluka Ridaak wal Jannah wa Audhubika min sakhatik wan-naar.  O Allaah, I ask of Your pleasure and for Paradise, and I seek refuge from Your displeasure and from the Hellfire.

اللَّهُمَّ إِنِّي أَسْأَلُكَ رِضَاكَ وَالجَنَّةَ ، وَأَعُوذُ بِكَ مِنْ سَخَطِكَ وَالنَّارِ

Allaahumma innee as-aluka  Ridaak wal Jannah
wa Audhubika min sakhatik wan-naar

O Allaah, I ask of Your pleasure and for Paradise,and I seek refuge from Your displeasure and from the Hellfire.

Taken from the Fatawaa of our Shaykh, Allaama,
The Mufti of the Kingdom of Saudi Arabia, Abdul Azeez bin Abdullaah Bin Baz

Translated by Abbas Abu Yahya
https://followingthesunnah.wordpress.com/2015/06/30/the-best-dua-supplication

O Allaah, I ask of You for Paradise and that which brings me closer to it ..

O Allaah, I ask of You for Paradise and that which brings me closer to it

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْجَنَّةَ، وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ

‘Allaahumma innee as-aluka al – Jannah, wa maa qarraba ilayhaa min qawl aw ‘amal, wa Audhubika min an-Naar wa maa qarraba ilayhaa min qawl aw ‘amal.

O Allaah, I ask of You for Paradise and that which brings me closer to it of statements or actions. And I seek refuge with You from the Hellfire and that which takes me closer to it of statements or actions.

Authenticated by Albaani in Saheeh Ibn Majah 2/327

Taken from the Fatawaa of our Shaykh, Allaama,
The Mufti of the Kingdom of Saudi Arabia, Abdul Azeez bin Abdullaah Bin Baz

Translated by Abbas Abu Yahya
https://followingthesunnah.wordpress.com/2015/06/30/the-best-dua-supplication

Seeking Refuge from Four Things Before the Dua’ in Tashahud

the-obligation-of-seeking-refuge-from-four-things-before-the-dua_-in-tashahud1

Allaahumma ‘innee a’oothu bika min ‘adhaabil-qabri, wa min ‘adhaabi Jahannama, wa min fitnatil-Mahyaa wal Mamaati, wa min sharri Fitnatil-Maseehid-Dajjal

O Allah, I take refuge in You from the punishment of the grave, from the torment of the Fire, from the trials and tribulations of life and death and from the evil affliction of Al-Maseeh Ad-Dajjal

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The below was taken from Fatwas of Nur `Ala Al-Darb  alifta.net

The majority of scholars held the view that this Du`a’ (supplication) falls under the category of stressed Sunnah. It was been reported on the authority of Tawus, one of the great Tabi`un (Followers, the generation after the Companions of the Prophet) that this Du`a’ is obligatory. Tawus is also reported to have ordered his son to repeat his Salah when he knew that he did not recite this Du`a’. This indicates that such Du`a’ is a stressed Sunnah, which the Mu’min should not miss in obligatory or voluntary Salah.

People are subject to trials in their lives and after death. One may commit sins or Bid`ah (innovation in Islam), or be exposed to Kufr (disbelief) in Allah’s Religion. One might be tempted with wealth, lusts, sins, or evil company, and commit acts which displease Allah, whether it be Kufr, Bid`ah, or sins during their lives or at their death. We ask Allah to grant us protection from it. One may be tested with the trial of Al-Masih-ul-Dajjal if they live during the time when he appears. Al-Masih-ul-Dajjal will appear at the end of time, claiming to be a prophet and lord of all creation. Many people will follow him. We seek refuge with Allah from this. They will be doomed because of their following him. One should ask the Lord to protect them from these trials, because they do not know whether they will be saved or not. Therefore, one must ask Allah to protect them from the torment of Hellfire, the punishment of the grave, the trials of life and death and the trial of Al-Masih-ul-Dajjal. Everyone is in need of this Du`a’ so that they will not be tried in their life or upon dying; and so that they will not experience the trial of Al-Masih-ul-Dajjal if they happen to live at the time when he appears. We ask Allah to save us from this.

Further Reading:

“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!”

"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!"

“Rabbanaa ‘aatinaa fid-dunyaa hasanatan wa fil-‘aakhirati hasanatan
wa qinaa ‘athaaban-naar.”
(2:201)
“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!”

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Tafseer Ibn Kathir : Surah Al Baqarah Ayah 201

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter

(200. So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) (201. And of them there are some who say: “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!”) (202. For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Allah commands that He be remembered after the rituals are performed.
(…as you remember your forefathers)

Sa`id bin Jubayr said that Ibn `Abbas said, “During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, `My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),’ and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad :

(Remember Allah as you remember your forefathers or with far more remembrance.)

Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used “or” in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat:

(…as stones or even worse in hardness) (2:74) and,
(. ..fear men as they fear Allah or even more) (4:77) and,
(And We sent him to a hundred thousand (people) or even more) (37:147) and,
(And was at a distance of two bows’ length or (even) nearer.) (53:9)

Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said:

(But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) qmeaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.

Sa`id bin Jubayr said that Ibn `Abbas said, “Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.’ They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them:

(But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.)

The believers who came after them used to say:
(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!”)

Next, Allah revealed:
(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said:
(And of them there are some who say: “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!”)

The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.

As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.

Al-Qasim bin `Abdur-Rahman said,

“Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.”

This is why the Sunnah encourages reciting this Du`a’ (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say:

(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)

Imam Ahmad reported that Anas said,

“Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said:

((All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (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!))

The man began reciting this Du`a and he was cured.” Muslim also recorded it.

Al-Hakim reported that Sa`id bin Jubayr said, “A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable’ Ibn `Abbas said, `You are among those whom Allah described:

(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)

Al-Hakim then commented; “This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it.”