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Read the Previous Part 12: The Sixth Supplication

Listen to the Seventh Supplication:

حَسْبِيَ اللهُ لَآ إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ

الْعَظِيمِ

"Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne." (Recite seven times in Arabic)

Hadith of this supplication: Abu Ad Darda (RA) said: "Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next." (Abu Dawud)

This Du'a in the Qur'an: In the last ayah of Surah Tawbah, Allah said:

"But if they turn away, say (O Muhammad SAW): "Allâh is sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne." (At Tawbah: 129)

The Excellence of Tawakkul

The two key words of this du'a are:

1. Hasbia Allah: Allah is sufficient for me. (knowledge)
2. Alaihi Tawakultu: I have placed my trust in Him.  (action)

These are the two pain parts of Tawakkul.

Read the next Part 13 (a): The Seventh Supplication (Detailed formula of tawakkul)

"And whoever turns himself away from the remembrance (dhikr) of al-Rahman (The Compassionate), We appoint for him a shaitan (a satan), so he becomes his close companion (and associate). And most surely they (the satan's) turn them away from the path, though they (the people) persistently imagine that they are rightly guided...." (Qur'an 43:36-37)

This verse, highlights a repeatedly arising theme in the Qur'an - the importance of dhikr (remembrance of God) - but highlights it in a unique and powerfully crucial manner. It links the turning away from a steady and steadfast contemplation and remembrance of God in the aspect of His Mercy and compassion with the entry of Shaitan (Satan) into one's affairs. And as verse 43:37 indicates, this entry is an invisible, unperceived arrival so that the person remains unaware that he has been turned and deflected away from a felicitous path but instead imagines that he "is rightly guided". This theme of people turning away from God's name of Mercy (al-Rahman) and compassion recurs in several places in the Qur'an and is perhaps due to these people desiring a special recognition or concession for their group, their viewpoint, their tribe, or their social and political status. "No remembrance comes to them from the All-Merciful newly arrived but they turn away from it." (Qur'an 26:5) Instead they are faced with a general beneficence that does away with special pleading and levels all hierarchies except that of consciousness and awareness of God and beauty of conduct.

Rahman and Rahim are two denotations of mercy used throughout the Qur'an. The Rahman is generally considered to be an all-embracing universal mercy and compassion (linked to God's Majesty) which pervades existence and from which everything in existence derives benefit, while Rahim is sometimes defined as a more specialized and focused mercy.

Here (in verse 43:36) we are invoking, through dhikr of the name al-Rahman, the entry into our hearts of that generalized mercy through which all creation obtains benefit - a benefit which is not restricted only to particular groups, and which is not withheld from anything or any creature in existence. And the invocation is an invitation for that mercy to enter and settle into our hearts.

Note: If there is an impediment to this process - to engaging in a remembrance with the heart - if we find it difficult to open this door it is, perhaps, because we ourselves are the door - and if the door is locked, it is locked through our forgetfulness, negligence, and through the careless habits acquired over a lifetime which hinder a true inward consciousness and awareness from arising within us. When we are in this state, then the dhikr is first a recognition of the door, then an approach to the door, then a knocking on the door, and finally an opening of the door of our heart.

When remembrance (dhikr) of Allah is connected with the aspect of His mercy and compassion, that quality of mercy begins to manifest within one's own character - it gains a real, living presence and the heart expands with it's growth. One's thinking, words, actions, and all one's relationships within families, communities, and in the wider world begins to display this mercy. This dhikr then becomes a shield against the countless invisible ways in which Shaitan injects himself into people's lives, even into their religious lives so that, as the verse indicates, "...they (the people) persistently (and mistakenly) imagine that they are rightly guided...."(Qur'an 43:37) though they are deflected from correct guidance.

This is why we find Imam Ali (a.s.) provided a guideline for determining the character of a people. He said: "Be not mislead by their prayers and fasting...rather, try them when it comes to telling the truth and fulfilling trusts." (Nahjul Balagha)

When weighing a person's trustworthiness and their religious ethos, the Imam said not to look at their prayer, fasting, and hajj but to look into their character and how this character displays itself in the workings of life. Then we can see where their attachments lie, what their desires lead to, and what principles manifest in their behavior and aspect.

This is because the prayer, fasting, etc. are a means. Although initially they may be an end in themselves, they are an extraordinary means of remembrance through worship (and they always remain a necessary obligation since they never cease to be an ever expanding means). Remembrance is a means of awakening a slumbering consciousness, which is in turn a means of transformation, and this transformation leads to inner upliftment, and this upliftment makes it possible to draw near to the one to Whom we pray. Prayer is the means and each prayer is an opportunity to advance in this process. So the question becomes: what has our prayer made of us?

The Prophet said that "whoever has no worldly life has no religious life". By this he did not mean that we should plunge ourselves into worldly pursuits but that the one who separates his inner religious self from his life within the trials and distractions of the world has not grasped the full purport and meaning of religion. If we pray and fast, attend the masjid, perform the rituals and consider this the entirety of religious life we are, in a sense, secularizing our religion. Our inner religious self has never had its mettle tested in the world if it remains safely and comfortably within these confines. When it is tested, will the world get the better of us, or will our faith (our iman) guide and direct the quality of our behavior in the world?

We are to take the elevated character, the manners, the freedom from lower attachments that sincere adherence to the pillars of the religion can unfold within us, out into the world. We are to apply this in our day to day affairs - both the easy and the difficult. Truthfulness, patience, fulfillment of trusts, good speech and manners, generosity, kindness, humility, charity, mercy, guarding the weak, involving ourselves in the best affairs of society, in the guardianship of rights - and we are to do this in an ihsan (beautiful) manner - without crudeness, without being rough in action or speech. Like Prophet Yusuf (Joseph) who, in a foreign country, living among a foreign people with a foreign religion, rose to the highest prominence through his reliance on God's mercy and acted with the patience, truthfulness, and beauty of character which emerged from this unwavering reliance. As Sura Yusuf says:

"...most surely (man's) self (nafs) is wont to command (him to do) evil, except those who (are connected with) their Lord's mercy....We reach with Our mercy whom We please, and We do not waste the reward of those who do good (who act in the most beautiful manner)." (Qur'an 12:53,56)

That society in which Yusuf rose to prominence did not look at his prayer and ritual practices (after all, these would have been foreign rituals to them) but they looked at his character, his truthfulness, his patience, his elevated knowledge, his sincerity, his fulfillment of trusts. Without these, which are among the fruits of efficacious prayer and fasting, can it be said that we have truly prayed and fasted. The people of Egypt reacted to how Yusuf comported himself within that society. He did not seek to blend in, that was not his goal - but he became known through the excellence of his conduct. "For the righteous are only known by that which God causes to pass concerning them on the tongues of His servants. So let the dearest of your treasuries be the treasury of righteous action....Infuse your heart with mercy, love and kindness...." (Imam Ali's letter to Malik al-Ashtar)

Unfurling this level of awareness and comportment within ourselves is a difficult matter. For, as the Qur'an states, humans have a tendency to be forgetful and heedless when they interact in the world. In our thoughts it is easy to imagine ourselves behaving magnanimously and with dignity when faced with difficulty and hardship, when heavy pressures and dangers alight upon us. But when the reality surrounds us, our minds desperately seek escape or seek to strike out against the perceived causes of our difficulty and our hearts twist and turn confused and without direction. In such situations we may grasp, in our distress, at any direction that provides a path of action.

When our hearts are perturbed and made uneasy by events, the best direction to turn is towards the remembrance of God, for "...surely by Allah's remembrance are the hearts set at rest." (Qur'an 13:28) And the dhikr, the remembrance, that encompasses God's aspect of Mercy through His name Al-Rahman, will stand as a protecting guard over error, arrogance, and an invisible, and deceptive enemy. Otherwise "...whoever turns himself away from the remembrance (dhikr) of al-Rahman, We appoint for him a Shaitan (a Satan)...." (Qur'an 43:36) This safeguarding dhikr begins on the tongue, enters the mind with concentrated consciousness, settles into a heart softened and cleansed through remembrance of Al-Rahman, and manifests in the myriad small actions a person engages in each day. It becomes a shield and a truly beautiful means of drawing near to the mercy of the Most-Merciful (al-Rahman) who has promised to be the companion of the one who engages in His dhikr.

"I am the close companion of the one who remembers Me." (hadith Qudsi)

And for a people, a community, who live in a state of sincere remembrance, all things become possible

Irshaad Hussain is a contemporary Islamic thinker and author of Islam from Inside.

Source: www.islamicity.com

By Imam Mohamed Hagmagid Ali

Of the Quran's more than 6,000 verses-a number greater than the stars one can see in even the darkest sky-one stands out. So great is it that verse that Prophet Muhammad once called it "al-Sayyidah" (the chief) and encouraged us to recite it after every fard salaat (Compulsory Pray) and just before sleeping. We call it Ayat al-Kursi:

"0 God. There is nothing worthy of worship but He, the Living, the Sustainer. Neither slumber nor sleep overtakes Him. His is what is in the heavens and what is in the earth. Who can intercede with Him except by His permission? He knows what is before them and behind them, and they can grasp only His knowledge He wills. His throne embraces the heavens and Earth, and it tires Him not to uphold them both. He is the High, the Formidable". (Quran 2:255)

God's fullest self-description

This verse is God's fullest self-description to humanity, a jewel that enables us to know Him as more than a mere abstraction so that we can connect to Him. Let's take a moment to ponder its myriad meanings.

After commencing with the profession of faith, this verse mentions two of God's names: al-Hayy the Living) and al-Qayyum (the Sustainer). We might wonder -why these two names follow the profession of faith. One possibility is that they help clarify what elevates someone to be worthy of worship. As we know, what is worthy lasts forever, and what is unworthy does not.

And how many are the finite things that we may revere. We may busy our minds and bodies with the material (food, money, and possessions) or the immaterial (pleasure, fame, and security) things of life, but to what end? Even the wealthiest, most famous, best fed, and most secure people can still find themselves spiritually unsatisfied. The wise person must thus do as Abraham did: While contemplating the various objects of human worship, including the stars, he said: "I do not love those that set" (Quran 6:76).

As we think about God's next self description, that He is not overtaken by slumber or sleep, let's reflect upon what an extraordinary attribute this is. How often do we yearn to speak to someone about something wonderful that has happened or seek their consolation in moments of grief, only to find that their cell phone is turned off, they are in a meeting, have gone to sleep, and so on? Yet God is always available whenever we call upon Him. He never asks us to "hold on" or call back. Even in the depths of night, He remains closer to us than our jugular vein (Quran 50:16).

God's dominion over the heavens and Earth

God then mentions His dominion over the heavens and Earth. This important statement clarifies our relationship to Earth and its creatures. Earth is not a gift that has been given to us unconditionally, but rather a sacred trust in our hands for safekeeping. The mountains and valleys, animals and plants, water and air are thus ultimately borrowed property that He will recall one day. As Muslims, we are bound to preserve them in the best manner possible.

So too do we - our bodies and - talents - belong to God. This is important, because we may wonder why we are bound to the rules He has established for us. For example, why can we not drink alcohol if we want to socialize, or skip our prayers if we find their timing in convenient? The answer is that our bodies are trusts given to us for our benefit from the Divine Mercy, but nonetheless property that He will recall one day. Just as a teenager who borrows the family car must accept the parents' conditions, such as washing it once a month, so are we bound by the terms of the trusteeship of our body. Yet so merciful is God that He requires nothing in return. Moreover, all of His requests are strictly for our own benefit.

God's all encompassing knowledge

In the middle of the verse, God describes His knowledge as encompassing all that is before and after us. Take a moment to consider the unease we all experience when a police officer appears in our car's rear-view mirror. How many of us begin to pay extra careful attention to our speedometer lest we accidentally exceed the speed limit? Yet God sees infinitely more than any police officer ever could. Why does God's knowledge of our acts so often fail to stir us the way a police officer's does? God says: "One day ... the Book [of Deeds] will be placed [before you], and you will see the sinful in great terror because of what is [recorded] therein. They will exclaim: 'Ah! Woe to us! What a Book is this! It leaves out nothing small or great, but takes account thereof!" (Quran 18:47-49).

Moreover, when cited for a traffic violation, we usually accrue points and receive a ticket. Yet when we violate God's law, if we "pay our ticket" (sincerely repent), He converts our bad deeds into good deeds - as if paying a ticket resulted in a deduction of points and a financial reward!

Trust in God

Sometimes we experience difficult times and become frustrated, even despondent. Our health can fail and our wealth can disappear. Worse, we can feel that there is no one to turn to, no one who can fully understand our plight. When this happens, remember God's promise: "If anyone puts his/her trust in God, sufficient (is God) for him/her" (65:3). Ayat al-Kursi reminds us of God's splendor and majesty, closeness and understanding, mercy and care. Indeed, there is no One more worthy of our worship than Him.

Imam Mohamed Hagmagid Ali is the Imam and Executive Director of the All Dulles Area Muslim Society (ADAMS) Center in Sterling, Virginia and  Vice President of ISNA

Source: www.islamicity.com

To read the explanation of the previous name, click Here

By Harun Yahya

The Living

He is the Living —there is no deity but Him—so call upon Him, making your religion sincerely His. Praise be to Allah, the Lord of all the worlds. (Surah Ghafir, 40:65)

Being weak, what we can actually do is very limited. After we are born, we spend 5-10 years developing our intelligence through education and need constant care. Later on, we spend a great deal of time meeting our bodily needs (e.g., sleeping, and working to acquire food, clothing, and a place to live) and keeping ourselves clean and fresh.

Almost one-quarter of our life is spent in sleep. No matter how much we resist the need to sleep and use that time to engage in other activities, we cannot endure sleep deprivation for more than a few days. Indeed, such a lack of sleep affects our nervous systems by leaving us drowsy and unable to concentrate, and leads to poor memory and physical performance. If sleep deprivation continues, mood swings may develop.

All creatures have a fragile nature. Allah, the Creator of all beings, is al-Hayy (The Living). He controls everything at every moment, knows everything, and has power over all things. He is not subject to drowsiness or sleep, and is exalted above all forms of weakness. He gives various weaknesses to His servants, and commands them to recognize these weaknesses, serve Him, and ask Him for everything. Given these inherent weaknesses, we turn to our Lord, aware that we cannot live for another second unless He wills it. Several verses inform us about this attribute, as follows:

Allah, there is no deity but Him, the Living, the Self-Sustaining. (Surah Al ‘Imran, 3:2)

Put your trust in the Living, Who does not die, and glorify Him with praise. He is well aware of the wrong actions of His servants. (Surat al-Furqan, 25:58)

Faces will be humbled to the Living, the All-Sustaining, and anyone weighed down with wrongdoing will have failed. (Surah Ta Ha, 20:111)

Source: www.harunyahya.com

To read the explanation of the next name, click Here

By Sadaf Farooqi

Just as our body gives us signals when we tax it too much physically or mentally, with migraine headaches, aching bones, low immunity to seasonal viruses, and muscular strains symbolizing the need for us to slow down, relax and give ourselves some stress-free time to unwind.

So too, our actions and dealings with people give us some telltale signs about the state of our spiritual well-being and health.

A healthy soul is serene when it is at the peak of faith. Imagine how it felt after spending a part of the night of “Al-Qadr” in prayer during Ramadan, or after consciously forgiving someone who had wronged you, or after sincerely repenting of and giving up a sin.

Such moments became turning points in your life that made you feel as if you were freed from shackles when you rushed back to Allah. During such times, the heart is spiritually charged, healthy, and resonating with faith. On the flip side are some warning signs in our actions that we should watch out for, because they indicate that we are gravitating towards the worst disease of the heart: Nifaq or hypocrisy. Just as a bodily disease requires immediate prescription of an appropriate remedy for timely cure, a disease of the heart also necessitates immediate diagnosis of symptoms and prescription of a remedy.

Prophet Muhammad (peace be upon him) said: “There are four (characteristics), whoever has all of them is a complete hypocrite, and whoever has some of them, has some element of hypocrisy, unless he gives it up: When he speaks, he lies; when he makes a covenant, he betrays it; when he makes a promise, he breaks it; when he quarrels, he resorts to insults.” (Sahih Muslim, no. 53)

The Munafiq or hypocrite is someone who possesses all of the above traits. He makes an outward show of piety, but is inwardly different from his deliberately put-on, outer facade.
There are varying degrees of Nifaq, but the important thing to remember is that it is the opposite of Ikhlas – sincerity of intention towards Allah and His Deen, Islam.
If anyone wants to know how sincere his heart is towards Allah, he should analyze his behavior and actions honestly and if he detects any of these four traits:

Lying

Lying is a major sin that the companions of the Prophet (peace be upon him) would stay far away from. We, however, lie regularly to save face before people. If we cannot visit someone just because we do not feel like going, we lie that we have to go somewhere else. We fear people and value their opinion about us more than we fear
Allah, His wrath, and our standing before Him. We are weak in faith and hence, we lie. Remember that each time you lie, you move further down the levels of faith, further away from Allah and righteousness, until you repent.

Betraying trusts

The agreements and contracts we sign with organizations, institutions, authorities or countries are covenants or trusts. We must obey the laws and rules of these contracts and not intentionally defy them. Anything belonging to someone else is also a trust that we must take care of.

If you find yourself betraying other people’s trusts, such as secretly disobeying office or school rules, deceiving your spouse (with whom you have the Nikah contract), borrowing and misusing other’s belongings, or forging marriage documents for immigration to another country, you should remind yourself that treachery or treason is the trait of a hypocrite.

Breaking promises

The tongue of a believer is cautious and on guard. A kind of carelessness of the tongue is to say to others that you will do something, only to make them pleased with you, and then not actually do it. For example, a husband might say to his wife, “I will buy you shoes next month,” or a woman might say to her friend, “I will not tell anyone your secret” – and then not keep up the word. Breaking promises leaves the other person feeling disappointed and betrayed.

A believer never makes a promise he does not intend to fulfill, and always fulfills a promise once he makes it. Making a promise and then breaking it, is a sign of hypocrisy. A sincere believer always takes his word seriously; once he says he will do something, he considers it a binding oath that remains on his mind until he duly discharges it.

Insulting another person during a dispute

Disputes, disagreements and quarrels are bound to crop up in human relationships, especially with people to whom we are close. One only fights with those whom he meets regularly, or has some business with, or is biologically related to. Consequently, fights erupt most often between siblings, spouses, neighbors, parents and children, employers and subordinates, colleagues, buyers and sellers, and close friends.

How do you behave when you get angry during a quarrel? Do you start shouting, screaming, hurling profanities and dishing out insults? Do you abuse the other person verbally or physically?

If you do, you should try to control and rectify this behavior. A sincere believer leaves the scene of the quarrel or maintains his composed demeanor even when furious.

As Muslims, we must constantly check ourselves to see whether our hearts have Nifaq or not. Ponder this wise saying of Hasan Al-Basri: “It is only a believer who fears hypocrisy (for himself), and it is only a hypocrite who feels safe from it.” (Al-Bukhari, Kitab-ul-Iman, ch. 36)

The most effective means of ridding one’s heart of the disease of Nifaq is to adhere to the Qur’an by studying it, memorizing it, and acting upon it; fulfilling all the obligations of Islam, abstaining from its prohibitions, and constantly engaging in remembrance of Allah.

Source:http://www.saudigazette.com

Relying on Allaah is one of the greatest forms of worship. Allaah Says (what means): “…And upon Allaah rely, if you should be believers.” [Quran 5: 23] 

Allaah Almighty made relying upon Him a condition for faith. Allaah said to His Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) (what means): “…Rely upon Allaah. Indeed, Allaah loves those who rely [upon Him].” [Quran 3: 159]

Allaah also Says (what means): “…And whoever relies upon Allaah — then He is sufficient for him.” [Quran 65: 3]
 
Furthermore, Allaah has linked this reliance to worship, as occurs in His statement (which means): “…So worship Him and rely upon Him.” [Quran 11: 123]
 
The meaning of reliance on Allaah
 
Reliance on Allaah means entrusting one’s affairs to Allaah and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to something or someone else for support.
 
So reliance on Allaah can be with regard to matters of creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
 
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them.
 
This is since they relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
 
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear, awe, longing, dreading and dutifulness of Allaah – all of these are acts of worship of the heart.
 
The position of reliance on Allaah:
 
The position of reliance on Allaah is as some of the scholars have stated: “The position of reliance upon Allaah in the religion is like that of the head on a body.”
 
So a person who does not have reliance upon Allaah does not have religion, just like a body that has no head. If the religion lacks reliance upon Allaah, it lacks correctness – meaning that one will not have a correct religion.
 
Relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah distinguishes by it His believing servants from everyone else. Whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
 
The foundation of Shirk (polytheism) is: entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah Says (what means): “…And upon Allaah rely, if you should be believers.” [Quran 5: 23]
 
Allaah has made reliance on Allaah here a sign of one’s Faith in Him and proof of one’s monotheism.
 
As for the one who claims to be a believer and an adherent of monotheism, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer because he has entrusted his affairs to someone besides Allaah.
 
Relying upon Allaah can be in religious matters as well as worldly matters. Thus you should rely on Allaah in your creed and your monotheism as well as for fulfilling your worldly needs, such as seeking provision, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.
 
When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the Heavens and the Earth are in His Hand, so we must put our trust and reliance in Him.

Source: www.islamweb.net

Jabir bin Abdullah (RA) said: The Prophet (SAW) used to teach us to seek Allah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:

"اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمَكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ،

وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ،

وَتَعْلَمُ، وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ،

اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ-

خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي-

عَاجِلِهِ وَآجِلِهِ- فَاقْدُرْهُ لِي وَيَسِّرْهُ

لِي ثُمَّ بَارِكْ لِي فِيهِ،

وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي

فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ-

فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ

وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ".

Allaahumma 'innee 'astakheeruka bi'ilmika, wa 'astaqdiruka biqudratika, wa 'as'aluka min fadhtikal-'Adheemi, fa'innaka taqdiru wa laa 'aqdiru, wa ta'lamu, wa laa 'a'lamu, wa 'Anta 'Allaamul-Ghuyoobi, Allaahumma 'in kunta ta'lamu 'anna haathal-'amra-[then mention the thing to be decided] Khayrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Faqdurhu lee wa yassirhu lee thumma baarik lee feehi, wa 'in kunta ta'lamu 'anna haathal-'amra sharrun lee fee deenee wa ma'aashee wa 'aaqibati 'amree - [or say] 'Aajilihi wa 'aajilihi - Fasrifhu 'annee wasrifnee 'anhu waqdur liyal-khayra haythu kaana thumma 'ardhinee bihi.

O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it.

Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions . Allah said in the Qur'an :

"And consult them in the affair. Then when you have taken a decision , put your trust in Allah."

Reference: Al-Bukhari 7/162. and Aal-'Imran 3:159.

To Listen to the Dua:

Narrated byUmar ibn al-Khattab: Umar heard the Prophet (peace be upon him) say: 'If you put your faith completely in Allah, He will arrange for your sustenance in the same way as He provides for the birds. They go out in the morning with their stomachs empty and return filled in the evening.' (Tirmidhi, 79)