Sheikh Abdur-Razzaq Al-Badr
الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله؛ صلى الله وسلَّم عليه وعلى آله :وصحبه أجمعين. أما بعد
Praise be to Allah, Lord of all worlds, and I bear witness that there is no god but Allah, alone with no partner, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be upon him, his family, and all his companions. As for what follows:
:روى أبو داود والترمذي عَنْ ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ: كَانَ النَّبِيُّ يَدْعُو
It was narrated by Abu Dawood and Al-Tirmidhi, from Ibn Abbas, may Allah be pleased with them both, that he said: The Prophet (peace and blessings be upon him) used to supplicate:
«رَبِّ أَعِنِّي وَلَا تُعِنْ عَلَيَّ، وَانْصُرْنِي وَلَا تَنْصُـرْ عَلَيَّ، وَامْكُرْ لِي وَلَا تَمْكُرْ عَلَيَّ، وَاهْدِنِي وَيَسِّرْ الهُدَى لِي، وَانْصُرْنِي عَلَى مَنْ بَغَى عَلَيَّ، اللَّهُمَّ اجْعَلْنِي لَكَ شَاكِرًا، لَكَ ذَاكِرًا، لَكَ رَاهِبًا، لَكَ مِطْوَاعًا، لَكَ مُخْبِتًا، إِلَيْكَ أَوَّاهًا مُنِيبًا، رَبِّ تَقَبَّلْ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَأَجِبْ دَعْوَتِي، وَثَبِّتْ حُجَّتِي، وَاهْدِ قَلْبِي، وَسَدِّدْ لِسَانِي، وَاسْلُلْ سَخِيمَةَ صَدْرِي».
“O Lord, assist me and do not aid others against me; grant me victory and do not let others prevail over me; plan for me and do not plan against me; guide me and make guidance easy for me; grant me victory over those who wrong me. O Allah, make me grateful to You, mindful of You, fearful of You, obedient to You, humble before You, constantly turning back to You in repentance. O Lord, accept my repentance, cleanse my sins, answer my supplication, strengthen my argument, guide my heart, make my tongue truthful, and remove any bitterness from my chest.”
هذا الدعاء العظيم يعد من الأدعية الجامعة، وقد اشتمل على اثنين وعشرين سؤالاً ومطلباً هي من أهم مطالب العبد وأسباب صلاحه وسعادته في دنياه وأخراه، فينبغي الاهتمام به وملازمة التضرع به إلى الله ، وقد ذكر الحافظ البزار في ترجمة شيخ الإسلام ابن تيمية أنّ هذا الدعاءَ كان غالبَ دعائه رحمه الله.
This great supplication is one of the comprehensive prayers, containing twenty-two requests and needs that are among the most important for a servant and key to their righteousness and happiness in both this world and the Hereafter. Therefore, it is essential to pay attention to it and regularly beseech Allah with it. Al-Hafiz Al-Bazzar mentioned in the biography of Shaykh Al-Islam Ibn Taymiyyah that this supplication was one of his most frequent prayers, may Allah have mercy on him.
فأول ذلك قوله: «رب أعني» وهو طلب العون من الله، أي: وفقني لذكرك وشكرك وحسن عبادتك، وفي مقابلة الأعداء أمدَّني بمعونتك وتوفيقك، كما قال النبي لمعاذ رضي الله عنه : ((أُوصِيكَ يَا مُعَاذُ لاَ تَدَعَنَّ فِي دُبُرِ كُلِّ صَلاَةٍ تَقُولُ اللَّهُمَّ أَعِنِّى عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ)) رواه أبو داود، وروى أحمد عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ قَالَ : ((أَتُحِبُّونَ أَنْ تَجْتَهِدُوا فِي الدُّعَاءِ ؟ قُولُوا : اللَّهُمَّ أَعِنَّا عَلَى شُكْرِكَ ، وَذِكْرِكَ ، وَحُسْنِ عِبَادَتِكَ)).
The first part of the supplication is: “O Lord, assist me,” which is a request for help from Allah. It means: Guide me to remember You, thank You, and worship You in the best manner. In facing my enemies, grant me Your help and success. As the Prophet (peace and blessings be upon him) said to Mu‘adh, may Allah be pleased with him: “I advise you, O Mu‘adh, never to leave saying after every prayer: ‘O Allah, assist me in remembering You, thanking You, and worshiping You properly.’” (Narrated by Abu Dawood). And it was also narrated by Ahmad from Abu Huraira, that the Prophet (peace and blessings be upon him) said: “Do you want to strive in supplication? Say: ‘O Allah, help us to thank You, remember You, and worship You properly.’”
فقوله (أعني) أي على كل خير : الطاعة والذكر والشكر وحسن العبادة ، وأعني على نفسي الأمارة بالسوء حتى لا تهلكني ، وأعني على السلامة من المعاصي والبعد عنها فلا تكلني إلى نفسي .
His saying “assist me” means to help me in all that is good: obedience, remembrance, gratitude, and excellent worship. Help me against my soul that commands evil, so that it does not destroy me. Help me to stay safe from sins and to stay away from them, and do not leave me to my own devices.
والثاني: قوله «ولا تعن عليَّ»؛ أي: لا تغلّب عليّ من يمنعني من طاعتك؛ من النفس الأمارة بالسوء، ومن شياطين الإنس والجن، وشواغل الدنيا وملهياتها.
The second part is: “And do not aid others against me.” This means: Do not allow those who prevent me from Your obedience to overpower me—whether it be the soul that commands evil, devils among humans or jinn, or the distractions and temptations of the worldly life.
والثالث: قوله «وانصرني» وهو طلب النصر، أي: اغلبني على الكفار أعدائي وأعداء دينك، وقيل: انصرني على نفسي الأمارة بالسوء فإنها أعدى أعدائي.
The third part: His saying, “Grant me victory,” is a request for triumph, meaning: Grant me victory over the disbelievers, my enemies and the enemies of Your religion. It is also said that it refers to victory over the soul that commands evil, as it is the greatest of enemies.
والرابع: قوله «ولا تنصر عليَّ»؛ بمعنى: لا تسلّط عليّ أحداً من خلقك.
The fourth part: His saying, “And do not let others prevail over me,” means: Do not allow anyone among Your creation to overpower me.
والخامس : قوله «وامكر لي» أي: الحق مكرك بأعدائي وارزقني الحيلة السليمة والفكر القويم للسلامة من شرهم ودفع كيدهم، بحيث لا يشعر العدو بما هديتني إليه من سبل دفع كيدهم وعدوانهم.
The fifth part: His saying, “Plan for me,” means: Direct Your plan against my enemies, and grant me the right strategy and sound thinking to protect myself from their evil and to ward off their schemes, in such a way that the enemy does not realize the means by which I was guided to repel their harm and aggression.
والسادس: قوله «ولا تمكر عليَّ» أي: ولا تهدِ عدوّي إلى طريق دفعه إياي عن نفسه.
The sixth part: His saying, “And do not plan against me,” means: Do not guide my enemy to a way by which he can repel me or harm me.
والسابع: قوله «واهدني» أي: دلني على أبواب الخيرات، ومُنَّ عليَّ بالعلم النافع، وبصِّرني بعيوب نفسي.
The seventh part: His saying, “Guide me,” means: Show me the paths of goodness and grant me beneficial knowledge, and make me aware of my own faults.
والثامن: قوله «ويسّر الهدى لي» أي: وسهّل لي اتباع الهداية وسلوك طريقها، وهيء لي أسباب الخير، حتى لا أستثقل الطاعة ولا أغفل عن العبادة.
The eighth part: His saying, “And make guidance easy for me,” means: Facilitate for me the following of guidance and walking its path, and prepare for me the means to do good, so that I do not find obedience burdensome nor become heedless of worship.
والتاسع: قوله «وانصرني على من بغى عليَّ» أي: وانصرني على من ظلمني وتعدّى عليَّ، وهذا تخصيص بعد قوله أولاً (وانصرني ولا تنصر عليّ) ، قال شيخ الإسلام ابن تيمية رحمه الله: «فقوله: (وانصرني على من بغى عليّ) دعاءُ عادلٍ لا دعاءُ معتد؛ يقول: انصرني على عدوي مطلقاً».
The ninth part: His saying, “Grant me victory over those who wrong me,” means: Help me against those who oppress me and transgress against me. This is a more specific request following his earlier saying, “Grant me victory and do not let others prevail over me.” Shaykh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, said: “His saying, ‘Grant me victory over those who wrong me,’ is the supplication of a just person, not the supplication of an oppressor; he is asking for victory over his enemy in a just manner.”
والعاشر: قوله «اللهم اجعلني لك شاكراً» أي: ألهمني شكرك على نعمائك وآلائك عليّ، واجعلني كثير الشكر لك على نعمائك العظيمة ومننك الجسيمة وعطاياك التي لا تعد ولا تحصى .
The tenth part: His saying, “O Allah, make me grateful to You,” means: Inspire me to thank You for Your bounties and favors upon me, and make me abundantly grateful for Your immense blessings and Your countless gifts.
والحادي عشر: قوله «لك ذاكراً» أي: في الأوقات كلها؛ قائماً وقاعداً وعلى جنب، ذاكرًا: أي كثير الذكر و المواظبة عليه كما قال تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا}[الأحزاب:41] ، وقال تعالى: {وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا}[الأحزاب:35] .
The eleventh part: His saying, “Mindful of You,” means: Make me remember You at all times—whether standing, sitting, or lying down. It means to be frequent in remembering You and to persist in it, as Allah, the Most High, says: “O you who believe, remember Allah with much remembrance” [33:41], and He also says: “And the men and women who remember Allah often—Allah has prepared for them forgiveness and a great reward” [33:35].
والثاني عشر: قوله «لك راهباً» أي: خائفا منك في السرّاء والضرّاء
The twelfth part: His saying, “Mindful of You in fear,” means: Make me fearful of You in both ease and hardship, keeping the awe of You in my heart in all circumstances.
والثالث عشر: قوله «لك مطواعاً» أي: ملازما لطاعتك منقادًا لشرعك ممتثلا لأمرك.
The thirteenth part: His saying, “Obedient to You,” means: Constant in obeying You, submitting to Your law, and following Your commands.
والرابع عشر: قوله «لك مخبتاً» من الإخبات، وهو الخشوع والتواضع والخضوع، والمعنى: اجعلني لك خاشعاً متواضعاً خاضعاً. يقال: “أخبت إلى الله” اطمأن إليه وخشع له وخضع، وعلامته: أن يذل القلب بين يدي ربه إجلالاً وذلاً له وانكساراً. قال : {وَبَشِّرِ الْمُخْبِتِينَ (34) الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ}[الحج:34-35] فالمخبت هو الذي انكسر قلبه وخضع وذل لله فأقبل على طاعة الله والإنابة إليه سبحانه، قال الله تعالى: {إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ}[هود:23] أي ذلوا وانكسروا لله و خضعوا بين يديه جل في علاه.
The fourteenth part: His saying, “Humble to You,” refers to ikhbat (humility), which means reverence, submission, and humbleness. The meaning here is: Make me reverent, humble, and submissive to You. It is said: “He humbled himself to Allah,” meaning he found peace in Him, humbled himself before Him, and submitted to Him. The sign of this is that the heart becomes humbled before its Lord out of reverence, humility, and brokenness. Allah said: “And give glad tidings to the humble ones, whose hearts tremble when Allah is mentioned, and who are patient over what befalls them, and who establish prayer, and from what We have provided them, they spend” [Al-Hajj: 34-35]. The humble one is the person whose heart is broken, submissive, and lowly before Allah, and thus he turns to the obedience and repentance to Allah, the Exalted. Allah, Most High, said: “Indeed, those who believe, do righteous deeds, and humble themselves before their Lord—those are the companions of Paradise, they will abide therein forever” [Hud: 23], meaning they have humbled and submitted themselves to Allah, and have become submissive before Him, the Most High.
والخامس عشر: قوله «إليك أوّاهاً منيباً» الأوّاه : هو كثير الدعاء والتضرع والبكاء، والمنيب : هو التائب الراجع إلى الله في أموره. واكتفى في قوله: «أوّاها منيباً» بصلة واحدة، لكون الإنابة لازمةً للتأوّه ورديفاً له، فكأنهما شيء واحد، ومن ذلك قوله تعالى: {إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ}[هود:75] . وتقديم الجارِّ والمجرور في هذا وفي ما قبله للاهتمام والاختصاص وتحقيق الإخلاص.
The fifteenth part: His saying, “Always turning back to You in repentance and full of supplication,” al-’awwah is someone who is frequently making du’a (supplication), pleading, and weeping, while al-muneeb is the one who is constantly returning to Allah in all his affairs. In his saying, “always turning back to You in repentance,” only one connection is mentioned because inabah (turning back to Allah) is closely related to being awwah, as if they are one and the same. This is like what Allah said regarding Ibrahim (peace be upon him): “Indeed, Ibrahim was forbearing, constantly supplicating, and turning to Allah in repentance” [Hud: 75]. The preposition “to You” in both this and the previous phrase indicates emphasis and exclusivity, ensuring sincerity.
والسادس عشر: قوله «رب تقبل توبتي» أي: بجعلها صحيحة بشرائطها واستجماع آدابها؛ بأن توفقني أولا الى التوبة وأن أكون من أهلها، وأن تكون توبة نصوحا بحيث أكون فيها نادما على فعلي للذنوب وعلى تفريطي في جنب الله سبحانه، عازما على عدم العودة للذنوب مقلعًا عن الذنوب محاذرًا الوقوع فيها، فقوله تقبل توبتي أي وفقني للتوبة النصوح المقبولة عندك وتقبلها مني بقبول حسن.
The sixteenth part: His saying, “O Lord, accept my repentance,” means: Make my repentance valid by fulfilling its conditions and observing its proper etiquettes—by first granting me the ability to repent and making me among those who sincerely turn to You in repentance. A sincere repentance is one where I regret my sins and shortcomings towards Allah, and am determined not to return to the sins, abandoning them entirely and being cautious not to fall into them again. His saying, “accept my repentance,” means: Grant me the ability to make sincere repentance, which is accepted by You, and accept it from me in the best manner.
والسابع عشر: قوله «واغسل حَوبتي» أي: وامح ذنبي وإثمي.
The seventeenth part: His saying, “Cleanse my sins,” means: Erase my sins and faults.
والثامن عشر: قوله «وأجب دعوتي» أي: دعائي، وفقني للدعاء المستجاب، وهذا يتضمن سلامة الدعاء في نفسه، ويتضمن التوفيق لتحري أوقات الإجابة، ويتضمن السلامة من العدوان في الدعاء .
The eighteenth part: His saying, “Answer my supplication,” means: Accept my du’a. Grant me the success of making a supplication that is answered, which includes the du’a being free from any faults, the success to make du’a at times when prayers are answered, and ensuring the du’a is free from any excessiveness or transgression.
والتاسع عشر: قوله «وثبِّت حجتي» أي: على أعدائك، وثبت قولي وتصديقي في الدنيا وعند سؤال الملكين.
The nineteenth part: His saying, “Strengthen my argument,” means: Strengthen my proof against Your enemies, and keep me firm in my words and beliefs in this world and during the questioning by the two angels.
والعشرون: قوله «واهد قلبي»؛ أي: إلى معرفة ربي، ومعرفة الحق والهدى الذي أمر به وبعث به رسله؛ من إنابة إلى الله وخوف منه و محبة له وتعظيم له وحياء منه و غير ذلك من أعمال القلوب العظيمة التي يكون فيها صلاح القلوب. والدعاء لهداية القلب من أعظم الدعاء وأهمه، لأن القلب أساس الصلاح أو الفساد، كما قال عليه الصلاة والسلام : ((أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلَا وَهِيَ الْقَلْبُ)).
The twentieth part: His saying, “Guide my heart,” means: Guide it to the knowledge of my Lord and to the truth and guidance that You have commanded and sent with Your messengers. This includes turning to Allah, fearing Him, loving Him, exalting Him, having modesty before Him, and other such noble actions of the heart which lead to its righteousness. Making du’a for the guidance of the heart is one of the greatest and most important supplications because the heart is the foundation of all righteousness or corruption, as the Prophet (peace and blessings be upon him) said: “Verily, in the body there is a piece of flesh which, if it is sound, the entire body is sound; and if it is corrupt, the entire body is corrupt. Verily, it is the heart.”
والحادي والعشرون: قوله «وسدّد لساني» أي: صوّب وقوم لساني حتى لا ينطق إلاّ بالصدق والقول السديد، كما قال الله تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا}[الأحزاب:70]. وقال عليه عليه الصلاة والسلام : ((من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت)) .
The twenty-first part: This means: straighten and guide my tongue so that it speaks only truth and sound words, as Allah says: “O you who have believed, fear Allah and speak words of appropriate justice” (Quran 33:70). The Prophet (peace and blessings be upon him) said: “Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
والثاني والعشرون: قوله «واسلل سخيمة صدري» أي: وأخرج سخيمة صدري، وهي غشه وغله وحقده وحسده ونحوها مما ينشأ من الصدر ويسكن في القلب من مساوئ الأخلاق.
The twenty-second part: This means: take away any deceit, hatred, envy, or ill will that resides in the heart and manifests in bad morals.
وحقده وحسده ونحوها مما ينشأ من الصدر ويسكن في القلب من مساوئ الأخلاق.
قال الشوكاني رحمه الله:
Imam Al-Shawkani (may Allah have mercy on him) commented on this saying:
قَوْله (وامكر لي وَلَا تَمْكُر عَليّ) أَي أَعنِي على أعدائي بإيقاع الْمَكْر مِنْك عَلَيْهِم لَا عَليّ، كَمَا فِي قَوْله تَعَالَى {وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ}[آل عمران:54] ،
“The phrase (and plot for me, not against me) means: help me against my enemies by devising a plan against them, not me, as in the verse: {And they plotted, and Allah planned, and Allah is the best of planners} (Quran 3:54).
قَوْله (رب اجْعَلنِي لَك ذكارا) أَي كثير الذّكر لَك كَمَا تفيده صِيغَة الْمُبَالغَة، وَهَكَذَا قَوْله (لَك شكَّارا) أَي كثير الشُّكْر، وَهَكَذَا (رهابا) أَي كثير الرهبة، وَكَذَا (لَك مطواعا) أَي كثير الطَّاعَة لأمرك والانقياد إِلَى قبُول أوامرك ونواهيك.
The phrase (make me one who remembers You much) means: make me one who remembers You frequently, as indicated by the form of exaggeration (in the wording). Similarly, (make me grateful) means: make me one who thanks You abundantly. The phrase (make me fearful) means: someone who is often in awe of You, and (obedient to You) means: one who is frequently obedient to Your commands and submissive to Your will. The use of the preposition in all these phrases emphasizes sincerity and exclusivity.”
وَفِي تَقْدِيم الْجَار وَالْمَجْرُور فِي جَمِيع هَذِه الْأُمُور دلَالَة على الِاخْتِصَاص . قَوْله (مخبتا) من الإخبات وَهُوَ الْخُشُوع والتواضع والخضوع، وَالْمعْنَى: اجْعَلنِي لَك خَاشِعًا خاضعا متواضعا، والأواه: هُوَ كثير الدُّعَاء والتضرع والبكاء ، والمنيب: هُوَ الرَّاجِع إِلَى الله فِي أُمُوره، قَوْله (حَوبتي) بفتح الْحَاء الْمُهْملَة وَضمّهَا وَهُوَ الْإِثْم، قَوْله (وَثَبت حجتي) أَي: قوِّ إيماني بك وثبتني على الصَّوَاب عِنْد السُّؤَال، قَوْله (وسدد لساني) السداد: الِاعْتِدَال فِي الْأَمر وإيقاعه على الصَّوَاب ، قَوْله (واسلل سخيمة صَدْرِي) السخيمة بِفَتْح .السِّين الْمُهْملَة وَكسر الْخَاء الْمُعْجَمَة هِيَ الحقد»
The phrase “humble (mukhbit)” comes from “ikhbat,” meaning humility, submission, and devotion. It means: “Make me humble, submissive, and devoted to You.” The “awaah” is someone who frequently supplicates, weeps, and returns to Allah. The phrase “wash away my sins” (hawba) refers to sins. “Strengthen my proof” means: strengthen my faith in You and keep me firm on the right path when questioned. “Make my tongue truthful” refers to speaking with correctness and truth. “Remove the rancor from my chest” refers to removing any hatred or ill feelings.
.وهذا الدعاء قائمٌ على طلب الإعانة من الله أن يجعله ذاكرًا شاكرًا مخبتًا أواهًا منيبًا ، وهو أنفع الدعاء وأعظمه
This du’a is built on asking Allah for assistance in being someone who constantly remembers, thanks, and humbles themselves before Him. It is one of the most beneficial and important supplications.
:قال ابن القيم رحمه الله
Ibn al-Qayyim (may Allah have mercy on him) said:
«ولهذا كان من أفضل ما يسأل الرب تبارك وتعالى الإعانة على مرضاته ، وهو الذي علَّمه النبي لحبه معاذ بن جبل فقال: (يا معاذ والله إني لأحبك فلا تنس أن تقول دبر كل صلاة اللهم أعني على ذكرك وشكرك وحسن عبادتك)، فأنفع الدعاء طلب العون على مرضاته ، وأفضل المواهب إسعافه بهذا المطلوب، وجميع الأدعية المأثورة مدارها على هذا، وعلى دفع ما يضاده ، وعلى تكميله .وتيسير أسبابه؛ فتأملها
“This is why one of the best things a servant can ask of their Lord is for help in seeking His pleasure. This is the very thing the Prophet (peace and blessings be upon him) taught to his beloved companion, Mu’adh bin Jabal, when he said: ‘O Mu’adh, by Allah, I love you, so do not forget to say after every prayer: O Allah, help me to remember You, to thank You, and to worship You properly.’ The most beneficial du’a is asking for help in achieving His pleasure, and the best gift is receiving that assistance. All of the transmitted supplications revolve around this: either asking for help in achieving it or asking for help in avoiding what opposes it, and in perfecting and facilitating its means.”
:وقال شيخ الإسلام ابن تيمية رحمه الله
Imam Ibn Taymiyyah (may Allah have mercy on him) said:
.تأملت أنفع الدعاء فإذا هو سؤال العون على مرضاته، ثم رأيته في الفاتحة في إياك نعبد وإياك نستعين»
“I contemplated the most beneficial supplication and found that it is asking for help in pleasing Him. Then I saw it in the verse: {It is You we worship, and You we ask for help} (Quran 1:5).”
وذلك أنَّ فقرَ المخلوق واحتياجَه لربِّه أمرٌ ذاتيٌّ له، لا وجود له بدونه، لكنَّ المخلوقين يتفاوتون في إدراك ذلك الافتقار أو العزوب عنه، والعبد فقيرٌ إلى الله من جهتين: من جهة العبادة، ومن جهة الاستعانة ،كما قال الله سبحانه: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}، فالعبد يفتقر إلى الله من جهة أنَّه معبودُه الذي يحبُّه حبَّ إجلال وتعظيم، وقلبُه لا يصلح ولا يفلح ولا يُسرُّ ولا يلتذُّ ولا يطيب ولا يسكن ولا يطمئن إلاَّ بعبادة ربِّه والإنابة إليه، ولو حصل له كلُّ ما يلتذُّ به من المخلوقات لَم يطمئن ولم يسكن، إذ فيه فقرٌ ذاتي إلى ربِّه من حيث هو معبودُه ومحبوبُه ومطلوبُه، وبهذا يحصل له الفرحُ والسرورُ واللذَّةُ والنِّعمةُ والسكونُ والطمأنينة.
This is because the creature’s poverty and need for their Lord is an inherent trait. Without Allah, they do not exist. However, creatures vary in their awareness of this dependence. A servant is needy of Allah in two ways: from the perspective of worship and from the perspective of seeking help, as Allah says: {It is You we worship, and You we ask for help}. The servant is in need of Allah because He is the One whom they love with a love of veneration and glorification. The heart cannot be sound, content, pleased, or happy without worshiping and returning to its Lord. Even if a person attains everything they desire from creation, they will not find contentment or rest, because within them is a natural poverty to their Lord as their worshiped One, beloved and sought after. Through this, they find joy, happiness, delight, blessing, peace, and tranquility.
والعبد يفتقر إلى الله من جهة استعانته به للاستسلام لأمره والانقياد لحكمه والخضوع لشرعِه، إذ لا يقدر على تحصيل شيء من ذلك والقيام به إلاَّ إذا أعانه الله، وإذا خلى الله بينه وبين نفسه هلك كل الهلاك؛ ولهذا كان من دعائه : (اللهم رحمتك أرجو ولا تكلني إلى نفسي طرفة عين وأصلح لي شأني كله لا اله الا أنت) وبالله التوفيق، وهو وحده المستعان وعليه التكلان، ولا حول ولا قوة إلا بالله العلي العظيم.
The servant also needs Allah from the perspective of seeking His help to submit to His commands, follow His judgment, and adhere to His law. They cannot achieve or maintain any of these without Allah’s assistance. If Allah were to leave them to themselves, they would be utterly destroyed. This is why the Prophet (peace and blessings be upon him) used to say in his du’a: “O Allah, I hope for Your mercy, so do not leave me to myself for the blink of an eye and rectify all of my affairs. There is no god but You.”
وأسأل الله أن يوفقنا أجمعين لكل خير، وأن يصلح لنا شأننا كله، وأن لا يكلنا إلى أنفسنا طرفة عين، إنه سميعٌ قريبٌ مجيب.
.وصلى الله وسلَّم على عبده ورسوله نبينا محمد وآله وصحبه أجمعين
By Allah’s guidance alone, success is achieved. We ask Allah to grant us all success in all goodness, to rectify all of our affairs, and to never leave us to ourselves for even a moment. He is All-Hearing, Near, and responsive to supplications.
May Allah’s peace and blessings be upon His servant and messenger, our Prophet Muhammad, and upon his family and companions.
Ahlul-Hadith 
اللَّهُمَّ بَارِكْ
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