Duʿāʾ is the essence of worship and the lifeline of the believer — a direct connection between the servant and his Lord. Through it, hearts are humbled, needs are expressed, and hope is renewed. From the Quran and Sunnah of our beloved Prophet ﷺ, we find a treasure of authentic supplications that address every aspect of life: worship, hardship, gratitude, and hope.
This series aims to present a selection of these blessed supplications in their authentic form. Each duʿāʾ will, in shā’ Allāh, be shared with its Arabic text, accurate translation, reference, and noted virtues, accompanied by a brief commentary to highlight its meaning, context, and relevance for daily practice.
You might also like
In the name of Allah, most merciful, most compassionate.
Supplications from the Qur’an and Sunnah
[Click the relevant supplication to view]
Contents:
Supplications from the Qu’ran
Supplication 1: Supplication for Acceptance and Repentance
Supplication 2: The Most Comprehensive Supplication
[More supplications to be added, insha Allah]
Supplications from the Sunnah
Supplication 3: Supplication for Protection of Blessings and Punishment
[More supplications to be added, insha Allah]
[more to come Insha-Allah]
Supplication 1 – Acceptance of Deeds
Supplication
رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ (١٢٧) وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ (١٢٨
And [mention] when Abraham was raising the foundations of the House, and [with him] Ishmael, [saying]: ‘Our Lord, accept [this] from us. Indeed, You are the All-Hearing, the All-Knowing.
[سورة البقرة، الآية: ١٢٨-١٢٧]
Commentary
فهذه الدعوة المباركة جمعت عدة مطالب عظيمة لا غنى عنها للعبد في أمور دينه ودنياه
Thus, this blessed supplication encompasses several great requests [i.e., essential needs and aspirations], which the servant cannot do without in matters of his religion [such as faith, obedience, and acceptance of deeds] and his worldly life [such as provision, well-being, and protection].
أولها: سؤال اللَّه تعالى القبول في الأعمال، والأقوال، فقال وابنه إسماعيل عليهما السلام: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ
The first of these [requests] is asking Allah, Exalted is He, for acceptance of deeds and words. Thus he [Ibrāhīm] and his son Ismāʿīl (peace be upon them both) said: ‘Our Lord, accept from us [this act of building the Kaʿbah and every righteous deed]; indeed, You are the All-Hearing [Who hears supplications], the All-Knowing [Who knows intentions and secrets].
[سورة البقرة، الآية: ١٢٧]
فقد جاء في صحيح البخاري «… ثُمَّ إِنَّهُ بَدَا لِإِبْرَاهِيمَ فَقَالَ لِأَهْلِهِ: إِنِّي مُطَّلِعٌ تَرِكَتِي، فَجَاءَ فَوَافَقَ إِسْمَاعِيلَ مِنْ وَرَاءِ زَمْزَمَ يُصْلِحُ نَبْلًا لَهُ، فَقَالَ: يَا إِسْمَاعِيلُ، إِنَّ رَبَّكَ أَمَرَنِي أَنْ أَبْنِيَ لَهُ بَيْتًا، قَالَ: أَطِعْ رَبَّكَ، قَالَ: إِنَّهُ قَدْ أَمَرَنِي أَنْ تُعِينَنِي عَلَيْهِ، قَالَ: إِذَنْ أَفْعَلَ، قَالَ، قَالَ: فَقَامَا فَجَعَلَ إِبْرَاهِيمُ يَبْنِي، وَإِسْمَاعِيلُ يُنَاوِلُهُ الْحِجَارَةَ، وَيَقُولَانِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾أَوْ كَمَا
It is reported in Ṣaḥīḥ al-Bukhārī: ‘…Then it occurred to Abraham that he said to his family: “I am going to look at what I have left behind [i.e., my dependents].” So he came and found Ishmael behind Zamzam repairing his arrows. He said: “O Ishmael, indeed your Lord has commanded me to build for Him a House.” He [Ishmael] said: “Obey your Lord.” He [Abraham] said: “Indeed, He has commanded me that you should help me with it.” He [Ishmael] said: “Then I will do so.” So the two of them stood up, and Abraham began building while Ishmael was handing him the stones, and they both were saying: ‘Our Lord, accept from us [this effort and deed]; indeed, You are the All-Hearing [Who hears supplications], the All-Knowing [Who knows intentions].’” or as [the narrator] reported.
[صحيح البخاري، كتاب أحاديث الأنبياء، باب (يزفّون)، ٤/ ١٤٥، برقم ٣٣٦٥]
انظر يا عبد اللَّه، وتأمّل في شأنهما: يقومان بأجلّ الأعمال وأرفعها بإذنٍ من ربهما تعالى، وهما يسألان ﴿رَبَّنَا تَقَبَّلْ مِنَّا﴾، فتأمّل كيف كان حالهما من الخوف والرجاء ألاّ يتقبل عملهما، فإذا كان هذا حال إمام الحنفاء، وقدوة الموحدين، فكيف بحالنا وتقصيرنا؟
Look, O servant of Allah, and reflect on their state: they were carrying out the noblest and loftiest of deeds [the building of the Kaʿbah by command of their Lord], yet at the same time they were asking: ‘Our Lord, accept from us.’ So consider how their condition combined fear [that their deeds might not be accepted] and hope [in Allah’s mercy and acceptance]. If this was the state of the leader of the upright in faith [Ibrāhīm], the exemplar of the monotheists, then what of our state, with our shortcomings and deficiencies?
فعن وهيب بن الورد أنه قرأ: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا﴾، ثم يبكي ويقول: يا خليل الرحمن، ترفع قوائم بيت الرحمن وأنت مشفق أن لا يتقبل منك؟»
[تفسير ابن كثير، ١/ ٢٥٤]
It is narrated from Wahb ibn al-Ward (rahimallahu) that he recited: ‘And [mention] when Abraham was raising the foundations of the House, and [with him] Ishmael, [saying]: “Our Lord, accept from us.”’ Then he wept and said: ‘O Friend of the Most Merciful [Abraham], you are raising the pillars of the House of the Most Merciful [the Kaʿbah] and yet you feel apprehensive [fearful] that it may not be accepted from you?
وهذا كما حكى اللَّه تعالى عن حال المؤمنينَ الخُلَّص في قوله تعالى: ﴿وَالَّذينَ يُؤْتُونَ مَا آتَوْا﴾ (سورة المؤمنون، الآية: ٦٠)، أي يعطون ما أعطوا من الصدقات والنفقات والقربات: ﴿وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ﴾ (سورة المؤمنون، الآية: ٦٠)، أي: خائفة ألاّ يتقبل منهم
“And this is just as Allah, Exalted, described the state of the sincere believers in His saying: ‘And those who give what they give’ [i.e., they spend in charity, donations, and acts of devotion], ‘while their hearts are fearful that they will return to their Lord’ [meaning: they are afraid that their deeds may not be accepted from them].”
كما جاء في الحديث أن عائشة رضي الله عنها سألت رسول اللَّه ﷺ عن هذه الآية: «أَهُمْ الَّذِينَ يَشْرَبُونَ الْخَمْرَ وَيَسْرِقُونَ؟ قَالَ: لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمْ الَّذِينَ يَصُومُونَ، وَيُصَلُّونَ، وَيَتَصَدَّقُونَ، وَهُمْ يَخَافُونَ أَنْ لَا يُقْبَلَ مِنْهُمْ، ﴿أُولَئِكَ الَّذِينَ يُسَارِعُونَ فِي الْخَيْرَاتِ﴾
“As mentioned in the ḥadīth, ʿĀʾishah (may Allah be pleased with her) asked the Messenger of Allah ﷺ about this verse [23:60]: ‘Are they those who drink wine and steal?’ He said: ‘No, O daughter of al-Ṣiddīq, but rather they are the ones who fast, pray, and give charity — yet they fear that it may not be accepted from them. ‘They are the ones who hasten good deeds (surah muminoon: verse 61)’. [i.e., their fear of non-acceptance does not lead them to despair, but rather pushes them to strive even more in righteous actions].’”
سنن الترمذي، كتاب تفسير القرآن عن رسول الله ﷺ، باب ومن سورة المؤمنون
٥/ ٣٢٧، برقم ٣١٧٥
[Full translation of Surah Muminoon 60-61: ‘And those who give what they give [in charity and good deeds], while their hearts are fearful because they will be returning to their Lord. It is they who hasten to good deeds, and they are the foremost in performing them].
والتعرض لوصف الربوبية في دعائهم؛ لأن إجابة الدعاء من شأن الربوبية وخصائصها لما فيها من معاني التربية والإصلاح والتدبير
“And they invoked Allah using the attribute of Rubūbiyyah [Lordship], because answering supplications is from the very nature and exclusive qualities of Rubūbiyyah [i.e., Allah’s being the Lord, Sustainer, and Master], as it encompasses the meanings of nurturing, rectifying, and managing [the affairs of creation].”
Acceptance of a righteous deed by Allah entails three (3) things:
- Allah’s pleasure with the deed.
- His pleasure with the one who performed it.
- The granting of the promised reward.
وقولهما: ﴿إنَّكَ أنْتَ السَّمِيعُ الْعَلِيمُ﴾ تعليل لطلب القبول، ومزيد استدعاء للإجابة
“And their saying: ‘Indeed, You are the All-Hearing, the All-Knowing’ is a reasoning [i.e., giving a cause] for their request for acceptance, and an additional means of earnestly seeking a response [since Allah hears their supplication and knows their intentions and sincerity].”
والسميع والعليم اسمان للَّه تعالى من أسمائه الحسنى يدلاّن على صفة السمع والعلم
“And al-Samīʿ (the All-Hearing) and al-ʿAlīm (the All-Knowing) are two of Allah’s Beautiful Names, which indicate [and affirm] the attribute of Hearing and the attribute of Knowledge [for Allah, in a manner befitting His majesty, without any likeness to His creation].”
It is as though we are saying: You, O Allah, only You hear everything we say — including our supplication — and only You know what is in our hearts, such as our obedience and sincerity. Nothing within us is hidden from You.
Regarding the phrase:
وَتُبْ عَلَيْنَآ
‘And accept our repentance’
Alongside performing righteous deeds, it is always highly recommended to seek forgiveness, for we have never worshiped Allah as He truly deserves to be worshiped.
Both Ibrahim and Ismael [alaihum ‘salaam] uttered this phrase [Wa tub ʿalaynā] humbly and also as a lesson for those who come after them [their descendants and all believers] to continually seek forgiveness, which is a noble action to engage in.
This is one reason why seeking forgiveness (istighfār) immediately after Salah is emphasized, as it reinforces humility, reliance on Allah, and the constant need for His mercy].
Regarding the phrase:
إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
‘Indeed, You – and You alone – are the Most-Relenting, the Very-Merciful’
التواب: أي أنك كثير التوبة على عبادك، فهو يقبل التوبة من عبده كلما تكررت التوبة.
“Al-Tawwāb [The Acceptor of Repentance]: meaning that You are ever-turning in mercy to Your servants. You accept the repentance of Your servant whenever it is repeated”.
الرحيم: أي ذو الرحمة الشاملة للمؤمنين يوم القيامة، وهذا الاسم: يخصّ به المؤمنين يوم القيامة، أما الرحمن فهي رحمته تبارك وتعالى الشاملة لجميع الخلائق في الدنيا مؤمنهم وكافرهم، إنسهم وجنهم
“Ar-Raḥīm [The Most Merciful]: meaning the One whose mercy is especially encompassing for the believers on the Day of Resurrection [signifying His special care and favor for the faithful in the Hereafter]. This name, Ar-Raḥīm, is specific to the believers on that Day, whereas Ar-Raḥmān refers to Allah’s mercy in this world, which is universal and includes all creation [believers and disbelievers, humans and jinn].”
Wisdoms and Lessons from this supplication
الفوائد: تضمنت هاتان الآيتان الكثير من الفوائد الجليلة منها
Wisdoms from these two verses [i.e., Qur’an 2:127–128, the supplication of Ibrahim and Isma‘il (عليهما السلام)]
Wisdom 1: The Significance of Having Deeds Accepted
أهمية القبول حيث إن مدار الأعمال الصالحة عليه، وذلك يقوم على الإخلاص للَّه تعالى، والاتباع لما جاء به الشرع المطهر
The importance of acceptance [i.e., that Allah accepts one’s deeds], since the validity and worth of righteous actions depend on it. This acceptance is based on sincerity to Allah [ikhlāṣ, meaning doing the deed solely for Allah’s sake] and adherence to what has come through the purified Sharī‘ah [i.e., following the teachings of the Prophet ﷺ without innovation].
Any righteous deed has to fulfill two conditions:
- Sincerely for Allah (Ikhlas).
- In accordance with the Sunnah of The Prophet ﷺ.
Wisdom 2: The Practice of Consistently Requesting Deed Acceptance
دلّت الآية: أنّ على العبد ملازمة سؤال اللَّه قبول أعماله بعد أدائه لها، ومنها الدعاء، فقد كان هذا من هدي المصطفى ﷺ: فإنه كان يستغفر ثلاثًا بعد الصلاة، وكان يقول بعد صلاة الصبح: «اللهمَّ إنّي أسألك علمًا نافعًا، ورزقًا طيبًا، وعملًا مُتقبّلًا»
The verse indicates that the servant must consistently ask Allah to accept his deeds after performing them, including acts of supplication [du‘ā]. This was part of the guidance of the Chosen One ﷺ: for indeed he would seek forgiveness three times after the prayer [showing humility and the need to purify any shortcomings in worship], and he would say after the morning prayer: ‘O Allah, I ask You for beneficial knowledge, good provision, and accepted deeds.’
وكان يقول «ربّ تقبّل توبتي، واغسل حوبتي، وأجب دعوتي» (١)، وكان ﷺ يستعيذ من عمل لا يُرفع: «اللهمّ إنّي أعوذ بك من علم لا ينفع، ومن عمل لا يُرفع» (٢)، وغير ذلك.
“And he ﷺ would also say: ‘My Lord, accept my repentance, wash away my sins [ḥūbah here means sin or burden], and answer my supplication.’ And he ﷺ used to seek refuge from deeds that are not raised [i.e., not accepted by Allah]: ‘O Allah, I seek refuge in You from knowledge that does not benefit, and from deeds that are not elevated [i.e., not accepted and recorded for reward].’ and other similar supplications.”
Wisdom 3: Maintaining Hope and Fear in Devotion
ينبغي للعبد أن يكون في حال عبادته لربه ودعائه، خائفًا راجيًا، كجناحي الطائر، فلا يغلّب الخوف، فيقع في القنوط، ولا يغلب الرجاء، فيقع في الغرور، والأمن من مكر اللَّه تعالى.
It is necessary for the servant, when worshipping his Lord and calling upon Him, to be both fearful and hopeful, like the two wings of a bird [indicating balance]. He should not let fear dominate to the point of despair [qunūṭ, losing hope in Allah’s mercy], nor let hope dominate to the point of delusion and feeling secure from Allah’s plan [i.e., assuming forgiveness without effort or repentance].
Wisdom 4: Choosing the Perfect Names of Allah for Your Du‘ā
التوسّل إلى اللَّه تعالى بأسمائه وصفاته ما يناسب المطلوب والسؤال؛ فإن (السميع) مناسب في سماع دعائهما، و(العليم) مناسب للعلم بنياتهما، وصدق تضرعهما، وكذلك (التواب الرحيم)
Seeking closeness to Allah (tawassul) through His Names and Attributes in a manner that suits the request being made: for example, As-Samī‘ [The All-Hearing] is appropriate in the context of Him hearing their supplication; Al-‘Alīm [The All-Knowing] is appropriate in relation to His knowledge of their intentions and the sincerity of their humble entreaty; likewise, At-Tawwāb [The Accepter of Repentance] and Ar-Raḥīm [The Especially Merciful] are fitting in the context of seeking forgiveness and mercy.
When making supplication, one should invoke the Blessed Names of Allah that correspond to the request being made — for example, using Ar-Raḥīm when asking for mercy, or Ar-Razzāq when seeking provision.
Wisdom 5: Upholding Humility and Submissiveness
ملازمة التواضع والإخبات للَّه تعالى في حال القيام بطاعته ولو بأجلّ العبادات والمقامات
Remaining constant in humility and submissiveness [ikhbāt, meaning deep surrender and gentleness of the heart before Allah] to Allah when carrying out acts of obedience to Him — even if they are among the most exalted forms of worship and the highest of stations.
Wisdom 6: Du‘ā as a Key to Both Spiritual and Wordly Life
أن الدعاء ملجأ ومقصد كل الأنبياء والمرسلين، وأن العبد لا غنى له عنه في كل أحواله الشرعية والدنيوية
That supplication [du‘ā] is the refuge and ultimate goal of all the Prophets and Messengers [indicating its central role in worship and reliance upon Allah], and that the servant has no substitute for it in all matters of his religious and worldly life [i.e., in every situation, turning to Allah in prayer is essential].
Wisdom 7: Avoiding Self-Admiration and Pride
طرد الإعجاب بالنفس، وعدم الإدلال على اللَّه تعالى بما قام من العمل، فإنّ ذلك مفسد للعمل
“Driving away self-admiration [taṭrdu al-‘ijāb bi al-nafs], and not showing arrogance or seeking to flatter Allah with the deeds one performs [i.e., not doing good actions to boast or exaggerate their value], for such behavior corrupts the deed [it invalidates the sincerity and acceptance of the action].”
Wisdom 8: Seeking Steadfastness in Faith
أهمية سؤال اللَّه تبارك وتعالى الثبات على الإسلام، «وهو يشمل على الاستسلام للَّه تعالى ظاهرًا أو باطنًا
The importance of asking Allah, Blessed and Exalted, for steadfastness in Islam [thabāt ‘alā al-Islām], which includes total submission to Allah, whether outwardly [in actions and behavior] or inwardly [in the heart and intentions].
Wisdom 9: Including One’s Offspring in Supplication
«أنه ينبغي للإنسان أن يشمل ذريته في الدعاء، لأنّ الذرية الصالحة من آثار الإنسان الصالحة؛ لقوله تعالى: ﴿وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ
That it is recommended for a person to include his offspring in supplication [du‘ā], because righteous offspring are among the lasting good effects [thawāb or athār] of a person’s own righteous deeds. As Allah says: ‘And from among Our offspring, a community submissive to You [O Allah]’ [Qur’an 19:58] [showing that prayer for one’s children is linked to the continuity of goodness and faith].
Also we see Ibrahim (alayhis ‘salaam) making Dua for his offspring, Insha-Allah we will mention this supplication soon.
Wisdom 10: Humanity’s complete dependance on Allah
«شدة افتقار الإنسان إلى ربه تعالى؛ حيث كرر كلمة «ربنا»، وأنه بحاجة إلى ربُوبيَّتِهِ اللَّه تعالى الخاصة التي تقتضي عناية خاصة»
The intense need of a human being for his Lord, Blessed and Exalted, as indicated by the repeated use of the phrase ‘Rabbana’ [‘Our Lord’] [showing humility and reliance]. It demonstrates his absolute dependence on Allah’s exclusive Lordship [rubūbiyyah], which entails special care and attention from Him.
Every moment of our lives — whether we realise it or not — we are entirely dependent on Allah. From our breathing, to the circulation of blood, to the beating of the heart, all is under the command and control of Almighty Allah.
Supplication 2: The Most Comprehensive Du’a
Supplication
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Translation: “Our Lord, grant us goodness in this world, and goodness in the Hereafter, and protect us from the punishment of the Fire.”
[al-Qur’an, Surah Baqarah (2), Verse (201)]
Commentary
بيّن اللَّه جلّ في علاه في كتابه (الذكر الحكيم) دعوات لأهل الهمم القليلة، وأصحاب الحظوظ الدنيوية يسألون حظ الدنيا فقط: ﴿فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾
Allah, Exalted and Most High, clarified in His Noble Book (the Wise Reminder) the state of those with low ambition and worldly attachment — people who only ask for worldly benefit — when He said:
“And among the people are those who say, ‘Our Lord, give us [good] in this world,’ but they will have no share in the Hereafter.”
[Meaning: such people limit their supplication to worldly gains — wealth, status, or comfort — neglecting the eternal reward of the Hereafter; hence, they are deprived of any portion of it.]
Author’s note: The divine texts caution against chasing worldly gain and being attached to it. In a noble ḥadīth, the Prophet ﷺ said:
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ
Narrated Abu Hurayrah (radiyallahu anhu):
The Messenger of Allah ﷺ said:
“Perished (or ruined) is the slave of the dinar, the slave of the dirham, the slave of the fine cloth (al-qaṭīfah), and the slave of the embroidered garment (al-khamīṣah).
If he is given (what he desires), he is pleased; and if he is not given, he is displeased.”
[صحيح البخاري, كتاب الرقاق, باب مَا يُتَّقَى مِنْ فِتْنَةِ الْمَالِ,حديث رقم: ٦٤٣٥]
Imam Ibn Taymiyyah رحمه الله (d. 728 AH) cites a poetic couplet in his masterpiece al-ʿUbūdiyyah (العبودية) that beautifully captures the meaning conveyed in the aforementioned ḥadīth — the idea of becoming enslaved by wealth and desire.
:وَلِهَذَا يُقَال
العَبْد حر مَا قنع … وَالْحر عبد مَا طمع
A servant is free as long as he is content; and a free man is a servant as long as he is greedy.”
:وَقَالَ الشَّاعِر
أطعتُ مطامعي فاستعبدتني … وَلَو أَنِّي قنعت لَكُنْت حرًّا
And the poet said:
“I obeyed my desires, and they enslaved me… and had I been content, I would have been free.”
وَيُقَال: الطمع غل فِي الْعُنُق قيد فِي الرجل فَإِذا زَالَ الغل من الْعُنُق زَالَ الْقَيْد من الرجل
“Greed is a yoke around the neck and a shackle on the person; when the yoke is removed from the neck, the shackle is removed from the person.”
ويروى عَن عمر بن الْخطاب رضي الله عنه أَنه قَالَ: الطمع فقر واليأس غنى وَإِن أحدكُم إِذا يئس من شئ اسْتغنى عَنهُ
It is narrated from ʿUmar ibn al-Khaṭṭāb (radiyallahu anhu) that he said:
“Greed is poverty, and contentment is wealth; and indeed, if any of you gives up hope for something, it becomes as if he is free and self-sufficient from it.”
[Explanatory note: True wealth is not measured by accumulation, but by freedom from excessive desire. Letting go of unattainable things brings spiritual richness and peace of mind.]
وَهَذَا أَمر يجده الْإِنْسَان من نَفسه فَإِن الْأَمر الَّذِي ييأس مِنْهُ لَا يَطْلُبهُ وَلَا يطْمع فِيهِ وَلَا يبْقى قلبه فَقِيرا إِلَيْهِ وَلَا إِلَى من يَفْعَله وَأما إِذا طمع فِي أَمر من الْأُمُور ورجاه فَإِن قلبه يتَعَلَّق بِهِ فَيصير فَقِيرا إِلَى حُصُوله وَإِلَى من يظنّ أَنه سَبَب فِي حُصُوله وَهَذَا فِي المَال والجاه والصور وَغير ذَلِك قَالَ الْخَلِيل ﷺ [١٧ العنكبوت]: ﴿فابتغوا عِنْد الله الرزق واعبدوه واشكروا لَهُ إِلَيْهِ ترجعون﴾ .
And this is something a person finds within himself: for that which he despairs of, he neither seeks it nor desires it, and his heart remains free and not impoverished by it, nor toward those who can provide it. But if he desires something and hopes for it, then his heart becomes attached to it, making him dependent [spiritually impoverished] both on obtaining it and on those he believes are the means to attain it. This applies to wealth, status, appearances, and other such matters.
Allah, the Most Merciful, says in the Qur’an regarding this principle:
فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ
“Seek provision from Allah and worship Him, and give thanks to Him; to Him you will be returned” [indicating that ultimate reliance should be on Allah alone, not on worldly means or people].
[al-Quran, Al-Ankabut, verse 17]
[العبودية, ابن تَيْمِيَّة]
Author’s note: We find that those who seek only this world, is a form of low aspiration and ambition. Rather we find working towards the hereafter and occupying oneself in righteous actions is found in The Noble Qur’an, such as words like:
- Hasten towards forgiveness (سارعوا)
- Compete in goodness (وسابقوا)
- Be steadfast upon goodness (استقامة)
Also in the Ahadith we find phrases like:
- بادروا بالأعمال (hasten towards goodness)
- احرص على ما ينفعك (Be eager upon that which benefits you)
It is stated in ‘Silsilah al-Qimam li-ahl al-Himam’ the keys to high ambition and success is firstly having a sincere intention, intend good for others and refrain from harm:
الأعمال بالنيات فانو الخير في كل عمل، واستحضر نفع الآخرين والكف عن الشر، ولا تضق ذرعًا بالمحن؛ فإنها تصقل الرجال، وتقدح العقل، وتشعل الهمم
Actions are judged by intentions — so intend goodness in every deed. Keep in mind the benefit of others and refrain from harm. Do not lose patience in times of hardship, for trials refine character, sharpen the mind, and ignite determination.
Along with a sincere intention is hard work and diligence:
العمل والجد هو الطريق الأعظم إلى المجد، وهو بلسم لأدوائك، وعلاجٌ لأمراضك، بل هو كنزك
Hard work and diligence are the greatest path to glory — they are a remedy for your ailments, a cure for your troubles, and indeed, your true treasure.
We find many examples of this from the lives of the Salaf al-Salih:
مشى أحمد بن حنبل ثلاثين ألف ميل في طلب الحديث، وحفظ ألف ألف أثر، وترك المسند أربعين ألفًا
Imam Ahmad ibn Ḥanbal walked thirty thousand miles in pursuit of ḥadīth, memorised one million narrations, and compiled his Musnad containing forty thousand reports.
سافر جابر بن عبد الله في طلب حديثٍ واحد إلى مصر شهرًا، وسافر ابن المسيب ثلاثة أيامٍ في مسألة
Jābir ibn ʿAbdullāh travelled for a month to Egypt seeking a single ḥadīth, and Ibn al-Musayyib travelled three days to verify one issue.
روى ابن حبان الحديث عن ألفي شيخ، وصنف الصحيح فصار أعجوبة، وتبحر في الفنون حتى صار نجم زمانه
Ibn Ḥibbān narrated ḥadīths from two thousand scholars, and compiled his Ṣaḥīḥ, which became a remarkable work. He delved deeply into various sciences until he became the luminary of his time.
كرر المزني رسالة الشافعي خمسمائة مرة، وكرر عالم أندلسي صحيح البخاري سبع مائة مرة.
Al-Muzanī repeated al-Shāfiʿī’s Risālah 500 times, and an Andalusian scholar repeated Ṣaḥīḥ al-Bukhārī 700 times.
أعاد أبو إسحاق الشيرازي درسه مائة مرة، وأعاد كل قياسٍ ألف مرة، وألف مائة مجلد
Abū Isḥāq al-Shīrāzī repeated his lesson one hundred times, reviewed every analogy (qiyās) a thousand times, and authored one hundred volumes.
صنف ابن عقيل الفنون ثمانمائة مجلد، وكان يأكل الكعك على الخبز ليوفر قراءة خمسين آية
Ibn ʿAqīl authored al-Funūn in eight hundred volumes, and he would eat cake with bread to save the time it would take to recite fifty verses — so as not to waste even a moment that could be spent in study.
كتب ابن تيمية في اليوم أربعة كراريس، تفرغ الواحدة منها في أسبوع، ويؤلف كتابًا كاملًا في جلسةٍ واحدة، وكتب عنه أكثر من ألف مؤلف.
Ibn Taymiyyah would write four booklets (karārīs) in a single day — each of which would normally take a week to complete. He could compose an entire book in one sitting, and more than a thousand works have been attributed to him.
كتب ابن جرير مائة ألف صفحة، وصنف ابن الجوزي ألف مصنف، وحفظ ابن الأنباري أربعمائة تفسير
Ibn Jarīr wrote one hundred thousand pages; Ibn al-Jawzī authored one thousand works; and Ibn al-Anbārī memorised four hundred exegeses (tafsīr).
[سلسلة القمم لأهل الهمم]
Regarding ibn Jawzi it is mentioned in ‘علو الهمة’:
قال الإمام أبو الفرج بن الجوزىِ -رحمه الله تعالى-: (تأملت عجبًا، وهو أن كل شىء نفيس خطير يطول طريقه، ويكثر التعب في تحصيله. فإن العلم لما كان أشرف الأشياء، لم يحصل إلا بالتعب والسهر والتكرار وهجر اللذات والراحة، حتى قال بعض الفقهاء: «بقيت سنين أشتهي الهريسة لا أقدر، لأن وقعت بيعها وقت سماع الدرس» …) اهـ
Imam Abu al-Faraj Ibn al-Jawzi – may Allah have mercy on him – said:
“I contemplated with amazement that everything precious and valuable [lit. ‘rare and important’] requires a long path and much effort to attain.
Since knowledge is among the most noble of things, it is not acquired except through hard work, staying awake, repetition, and abandoning pleasures and comfort.
So much so that one of the jurists said: ‘I longed for some sweet dish [harīsa] for years but could not have it, because its sale coincided with the time of attending lessons.’”
[علو الهمة]
ثم ثنّى – بأصحاب الهمم العالية الذين يسألون خيري الدنيا والآخرة، وذكر سبحانه هذه الدعوة في سياق الثناء والتبجيل في كتابه الكريم تعليمًا لنا في التأسي والعمل بالتنزيل بملازمتها مع فهم معانيها ومضامينها، وما حوته من جوامع الكلم الطيب، مع قلّة المباني، وعظيم المعاني.
Then He mentioned — those of high ambition who ask for the good of this world and the Hereafter [meaning, they ask not only for the good of this world but also for success, mercy, and reward in the eternal life to come]. Allah, Glorified and Exalted, mentioned this supplication in the context of praise and glorification in His Noble Book [teaching us to emulate it and act upon it according to the guidance revealed]. It is to be observed together with understanding its meanings and implications [for it contains comprehensive and profound principles in few words — concise in expression, yet vast in meaning].
فقدموا توسلهم بأجمل الأسامي والصفات: (ربنا): نداء فيه إقرار بالربوبية العامة للَّه تعالى المستلزمة لتوحيده في الألوهية، فجمعوا بين أنواع التوحيد التزامًا وتضمنًا
They began their supplication by invoking Allah with the most beautiful Names and Attributes: “Rabbunā” [“Our Lord”]. This address contains an affirmation of Allah’s general Lordship (rubūbiyyah) [acknowledging that He is the Sustainer, Creator, and Controller of all], which inherently necessitates His Oneness in divinity (tawḥīd al-ulūhiyyah). Thus, in this single invocation, they combined and encompassed the different aspects of tawḥīd [both rubūbiyyah and ulūhiyyah] in a unified and comprehensive manner.
وهم يستحضرون كذلك ربوبيته الخاصة لخيار خلقه الذين رباهم بلطفه، وأصلح لهم دينهم ودنياهم، فأخرجهم من الظلمات إلى النور، وهذا متضمن لافتقارهم إلى ربهم، وأنهم لا يقدرون على تربية نفوسهم من كل وجه، فليس لهم غير ربهم يتولاهم، ويصلح أمورهم
They also acknowledged Allah’s special Lordship (rubūbiyyah khāṣṣah) over the best of His creation [meaning, those whom He guided, nurtured with His mercy, and made their religion and worldly affairs sound, bringing them from darkness to light]. This acknowledgment implies their complete dependence upon their Lord [recognizing that they are incapable of perfecting or guiding themselves from every aspect] and that none other than Allah can take care of them or set their affairs right.
لهذا ينبغي للداعي أن يستحضر هذه المعاني الجميلة من ربوبيته تعالى العامة لكل الخلق، وربوبيته الخاصة، فإن ذلك يوجب للعبد الخشوع والخضوع، وتذوق حلاوة المناجاة، والدعاء التي لا يعادلها أي شيء من المحبوبات.
For this reason, the supplicant should bring to mind these beautiful meanings — Allah’s general Lordship over all creation and His special Lordship over His chosen servants [those He guides and nurtures]. Doing so induces humility and submissiveness in the servant, allowing them to experience the sweetness of intimate conversation and supplication to Allah [a spiritual delight unmatched by any worldly pleasure or beloved thing].
حسنةٍ، ورزق واسع، وعلم نافع، وعمل صالح، ومركب هنيءٍ، وثناء جميل، إلى غير ذلك
“Grant us goodness in this world” — a request for all the good of this worldly life expressed in the briefest and most concise words. This supplication encompasses every blessing a servant could wish for, [as “goodness in this world” includes all desirable worldly benefits: health, a spacious and comfortable home, a righteous spouse, ample and lawful provision, beneficial knowledge, righteous deeds, pleasant means of transport, good reputation, and so forth].
Author’s Note: Imām Ibn al-Jawzī (رحمه الله) mentions seven interpretations regarding the meaning of “the goodness of this world‘.
وَفِي حَسَنَةِ الدُّنْيا سَبْعَةُ أقْوالٍ. أحَدُها: أنَّها المَرْأةُ الصّالِحَةُ، قالَهُ عَلِيٌّ. والثّانِي: أنَّها العِبادَةُ، رَواهُ سُفْيانُ بْنُ حُسَيْنٍ عَنِ الحَسَنِ. والثّالِثُ: أنَّها العِلْمُ والعِبادَةُ، رَواهُ هُشامٌ عَنِ الحَسَنِ. والرّابِعُ: المالُ، قالَهُ أبُو وائِلٍ، والسُّدِّيُّ، وابْنُ زَيْدٍ. والخامِسُ: العافِيَةُ، قالَهُ قَتادَةُ. والسّادِسُ: الرِّزْقُ الواسِعُ، قالَهُ مُقاتِلٌ. والسّابِعُ: النِّعْمَةُ، قالَهُ ابْنُ قُتَيْبَةَ
There are seven interpretations regarding the meaning of “ḥasanah (good) in this world”:
- The righteous wife, as said by ʿAlī (may Allah be pleased with him) — [because through her a person attains tranquility, stability, and assistance in religion].
- Worship (‘ibādah), as narrated by Sufyān ibn Ḥusayn from al-Ḥasan [al-Baṣrī].
- Knowledge and worship, as narrated by Hishām from al-Ḥasan — [meaning both beneficial knowledge and righteous action].
- Wealth, as said by Abū Wā’il, al-Suddī, and Ibn Zayd — [since it enables good deeds and helps maintain dignity].
- Well-being (‘āfiyah), as said by Qatādah — [referring to physical health and safety from harm].
- Abundant provision, as said by Muqātil — [meaning ease in livelihood and sustenance].
- Blessing (niʿmah), as said by Ibn Qutaybah — [a general term encompassing all worldly favors and comforts].
Regarding ‘goodness in the hereafter’, then three interpretations are meant:
And regarding “ḥasanah (good) in the Hereafter,” there are three interpretations:
- The ḥūr al-ʿīn (the fair and pure companions of Paradise), as said by ʿAlī (may Allah be pleased with him) — [they are among the delights prepared for the righteous in Paradise].
- Paradise (al-Jannah) itself, as said by al-Ḥasan, al-Suddī, and Muqātil — [this is the most common interpretation, as the ultimate good in the Hereafter is entry into Paradise].
- Pardon and safety (forgiveness and well-being), as narrated from al-Ḥasan and al-Thawrī — [meaning being forgiven for sins and protected from punishment or trials on the Day of Judgment].
﴿وفي الآخِرَةِ حَسَنَةً﴾: أما «الحسنة في الآخرة فلا شك أنها الجنة؛ لأن من لم ينلها يومئذٍ فقد حُرم جميع الحسنات» ، فهي أعلى حسنة، ويدخل في حسنات الآخرة كذلك: «الأمن من الفزع الأكبر في العرصات، وتيسير الحساب» ، وغير ذلك من أمور الآخرة الصالحة.
“And goodness in the Hereafter” — as for “goodness in the Hereafter,” there is no doubt that it refers to Paradise, [for whoever is deprived of it on that Day has been deprived of every good]. It is the greatest of all forms of goodness, and included within the goodness of the Hereafter are also [safety from the greatest terror on the Day of Resurrection, the ease of reckoning, and all other righteous and blessed affairs of the Hereafter].
[تفسير ابن الجوزي — ابن الجوزي (٥٩٧ هـ)]
﴿وَقِنَا عَذَابَ النَّارِ﴾: «وهذا يقتضي تيسير أسبابه في الدنيا، من اجتناب المحارم والآثام، وترك الشبهات والحرام» ، وتتضمن هذه الوقاية أيضًا «ألاّ يدخل النار بمعاصيه، ثم تخرجه الشفاعة» ، ثم بين – علو درجتهم، وبعد منزلتهم في الفضل، كما دلّ على ذلك اسم الإشارة (أولئك) ﴿أُولئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ﴾ .
“And protect us from the punishment of the Fire” — this implies that Allāh grants ease in following the means of protection in this world [such as avoiding prohibitions, sins, doubtful matters, and unlawful acts]. This protection also includes [that a person will not enter the Fire due to his sins and then be removed from it by intercession].
Then Allāh, Exalted is He, clarified their lofty rank and elevated status, as indicated by the demonstrative pronoun “Those” (أُولَئِكَ) in His saying:
“Those will have a share of what they have earned, and Allāh is swift in account.” (al-Baqarah 2:202)
لما كان هذا الدعاء المبارك الجامع لكل معاني الدعاء من أمر الدنيا والآخرة، كان أكثر أدعيته – ﷺ – كما أخبر بذلك أنس – رضي الله عنه – أنه قال: كان أكثر دعاء النبي – ﷺ –
Since this blessed supplication encompasses all meanings of duʿāʾ — both concerning worldly and Hereafter matters — it was among the most frequent supplications of the Prophet ﷺ, as Anas (may Allāh be pleased with him) reported that he said:
:
“The supplication most often made by the Prophet ﷺ was…” [referring to: ‘Our Lord, give us in this world good, and in the Hereafter good, and protect us from the punishment of the Fire.’]
[صحيح البخاري، كتاب الدعوات، باب قول النبي – ﷺ -: (ربنا آتنا في الدنيا حسنة)، ٨/ ٨٣، برقم ٦٣٩٨، ومسلم، كتاب العلم، باب فضل الدعاء باللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار، ٤/ ٢٠٧٠، برقم ٢٦٩٠.]
واقتدى بذلك أنس – رضي الله عنه -، فكان لا يدعه في أي دعاء يدعو به، وقد طلب منه بعض أصحابه أن يدعو لهم، فدعا لهم بهذه الدعوة المباركة، ثم قال: «إذا آتاكم اللَّه ذلك فقد آتاكم الخير كله»
And Anas (may Allāh be pleased with him) followed this example, such that he would never omit this supplication in any of his prayers or invocations. When some of his companions once asked him to supplicate for them, he invoked this very supplication for them and then said:
“If Allāh grants you this (i.e., the good of this world, the good of the Hereafter, and protection from the Fire), then He has indeed granted you all good.” (i.e., nothing of goodness remains beyond these three comprehensive requests).
[فتح الباري، ١١/ ٢٢٩]
Wisdoms and Lessons from this supplication
:تضمنت هذه الدعوة جملًا من الفوائد، منها
This noble supplication contains several valuable lessons, among them:
Wisdom 1: Supplicate for the best in this world and the hereafter
.١ – يحسن بالداعي أن يجمع في دعائه خيري الدنيا والآخرة
It is befitting for the supplicant to combine in his duʿāʾ (supplication) requests for both the good of this world and the Hereafter, rather than focusing solely on worldly benefits.
Wisdom 2: Prioritising the Hereafter in Duʿā
٢ – ينبغي لكل داعٍ أن يكون جُلَّ دعائه ونصيبه الأكبر في أمورالآخرة، فجاء في هذا الدعاء سؤال أمرين عظيمين من أمور الآخرة: وأمرٍ واحدٍ من أمور الدنيا ﴿وَفِي الآخِرَةْ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾.
Every supplicant should ensure that the greater portion of his prayers and desires are directed toward matters of the Hereafter, for in this supplication, two great requests pertain to the Hereafter and only one relates to the world — as seen in the verse:
“…and in the Hereafter [grant us] good, and protect us from the punishment of the Fire.” [al-Baqarah 2:201]
Wisdom 3: Drawing Near to Allah via His Divine Qualities
٣ – أهمية التوسل بصفاته تعالى الفعلية (قنا)؛ لقول اللَّه، وتأسيًّا برسولنا – ﷺ
The importance of seeking nearness to Allah through His ‘Sifat Fi’liyah’ (active attributes) — as seen in the phrase (“Protect us” — قِنا) — since this is in accordance with Allah’s own wording in the Qur’an and in emulation of our Prophet ﷺ.
Wisdom 4: Striving for Lofty Goals in Duʿāʾ
٤ – ينبغي للداعي أن يكون من أصحاب الهمم العالية
The supplicant should be one of high aspirations, seeking lofty goals rather than settling for the lesser aims of this worldly life.
Wisdom 5: Seeking Worldly Benefit Without Neglecting the Hereafter
٥ – «أن الإنسان لا يذم إذا طلب حسنة الدنيا مع حسنة الآخرة
That a person is not blameworthy for asking Allah for good in this world alongside good in the Hereafter — for Islam does not discourage lawful worldly enjoyment when it is sought in balance with spiritual well-being.
Wisdom 6: The Need for Ḥasanāt in Both Worlds
٦ – أن كل إنسان محتاج إلى حسنات الدنيا والآخرة
That every person is in need of goodness (ḥasanāt) in both this world and the Hereafter — for no one can do without Allah’s bounty in either realm.
Wisdom 7: Maintaining the Balance of Raġbah and Rahbah
٧ – من حُسن الدعاء أن يجمع في مطالبه بين الرغبة: ﴿آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً﴾، والرهبة: ﴿قِنَا عَذَابَ النَّارِ﴾. حتى يكون العبد بين الخوف والرجاء
From the beauty of this supplication is that it combines hope (raġbah) and fear (rahbah):
“Grant us good in this world and good in the Hereafter” — expressing hope and desire for Allah’s generosity,
and “Protect us from the punishment of the Fire” — expressing fear of His punishment.
Thus, the believer remains between fear and hope, which is the most balanced and praiseworthy state in worship.
Wisdom 8: Comprehensive Du‘āʾ in the Book of Allah
٨ – أهمية الأدعية في كتاب اللَّه تعالى، فهي كافية وشافية من جميع المطالب التي يتمناها العبد في دينه، ودنياه، وآخرته
فعلى العبد ملازمة هذه الدعوة اتباعًا
This highlights the importance and sufficiency of the supplications found in the Book of Allah, for they are comprehensive and complete, encompassing all that a servant could wish for regarding his religion, worldly life, and Hereafter.
Hence, the servant should adhere constantly to this blessed supplication, following the guidance and example set forth in the Qur’an.
Supplication 3: A Powerful Duʿā’ for Protection of blessings and Punishment
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ
Translation: ‘O Allah, I seek refuge in You from the withdrawal of Your blessing, the change of Your well-being, the suddenness of Your punishment, and all of Your displeasure.’
Transliteration: Allāhumma innī aʿūdhu bika min zawāli niʿmatik, wa taḥawwuli ʿāfiyatik, wa fujā’ati niqmatik, wa jamīʿi sakhaṭik
[Ṣaḥīḥ Muslim, كتاب الذكر والدعاء والتوبة والاستغفار (The Book of Remembrance, Supplication, Repentance and Seeking Forgiveness), ḥadīth no. 2739]
Commentary
This beautiful supplication asks Allah for protection of all the blessings a believer has been bestowed with. This includes both those blessings which are apparent and those that are hidden. Added to that, it also incorporates religious and worldly blessings. SubhanAllah! The blessings, favours and mercy of Allah are such that even one single blessing, we can not truly thank Almighty Allah. Allah says:
وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ
“And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful.” — Qur’an 16:18 (Surah An-Nahl, verse 18)
Regarding the phrase:
من زوال نعمتك
from the withdrawal of Your blessing
The Prophet ﷺ sought refuge from the withdrawal of His blessing, because this only occurs when the blessings are not thanked. This blessed supplication thus encompasses the guidance to be grateful for blessings and protection from falling into sins, as sins lead to the removal of blessings.
This is evident from numerous verses of the Noble Quran, such as:
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
“And [remember] when your Lord proclaimed: ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'” — Qur’an 14:7 (Surah Ibrahim, verse 7)
Here deny also refers to being ungrateful for the blessings of Allah. One of the ways an individual is ungrateful for the blessings of Allah is using the blessings of Allah in disobeying him.
Another verse in this regard:
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ
Allah will not change the condition of a people until they change what is in themselves. — Qur’an 13:11 (Surah Ar-Ra’d, verse 11):
Once we start making changes within our own lives, we will see the blessings of Alllah upon us.
Finally due to our sins, it is possible that some of the blessings of Allah could be removed from us. This is why the word زوال is used in this supplication as the difference between زوال and تحوّل is that زوال means the removal of blessings and تحوّل means it being replaced with the opposite. The below table summaries above:
Table: The difference between زوال and تحوّل
Word |
Definition |
زوال |
Removal |
تحوّل |
Replace |
* Rotate horizontal for full view of table
This concept of removal of blessings due to our sins is evident from many verses such as:
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ
And whatever misfortune befalls you is because of what your hands have earned. But He pardons much. — Qur’an 42:30 (Surah Ash-Shura, verse 30)
The purpose of this is so that we return back to Allah and seek his forgiveness. It is the mercy of Allah that he doesn’t take us to task for all our sins.
Regarding the phrase:
تحوّل عافيتك
the change of Your well-being
As mentioned before the phrase تحوّل means being replaced, and here it means ‘Aafiyah’ (good health) being replaced with sickness, wealth by poverty and ease being replaced with hardship.
This is very important because the change of well-being makes a believer’s life more difficult, as they are unable to fulfill the duties of both their worldly and religious affairs, and accompanied with it discontent, mental issues and other negative emotions.
Regarding the phrase:
فجاءة نقمتك
the suddenness of Your punishment
The word ‘فجاءة’ (al-fujā’ah) refers to something that comes unexpectedly, and ‘النقمة’ (al-niqmah) refers to retribution (punishment).
So a believer is seeking protection in Allah from sudden affliction, such that it comes without any prior anticipation. This type of punishment is more difficult and harsher – as opposed to one that comes gradually – because there is no opportunity to seek repentance.
Regarding the phrase:
وجميع سخطك
and all of Your displeasure
The word ‘السخط’ (al-sakhaṭ) refers to dislike for something or lack of approval for it.
In this context it refers to all the causes that lead to the displeasure of Almighty Allah. Without a doubt, the displeasure of Allah leads to failure, even if it is for the smallest of things or the slightest reason.
Therefore this supplication seeks protection from everything that causes the displeasure of Allah, such as statements, actions, deeds, minor and major. So when the causes of displeasure are removed, then the opposite (the happiness of Allah) is achieved.
References
,شرح الدعاء من الكتاب والسنة, أبو عبد الرحمن ماهر بن عبد الحميد بن مقدم
الناشر مطبعة سفير، الرياض, توزيع, مؤسسة الجريسي للتوزيع والإعلان، الرياض
