Abu Dawud

Benefits and Issues:
Some scholars have classified this narration as having a good chain of transmission (hasan al-isnad).

An Emphatic Supplication:

This supplication is narrated in an authentic hadith from Sayyiduna Anas bin Malik radi Allahu anhu, that the Prophet sallallahu alayhi wa sallam said to Sayyidah Fatimah radi Allahu anha: Let nothing prevent you from listening to what I am about to tell you now, or from reciting it morning and evening:

«يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغيثُ أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ .»

O Ever-Living! O Sustainer of all! I seek help from You by Your mercy alone; set right all my affairs, and do not leave me to myself even for the blink of an eye.

This narration has been recorded by Imam al-Nasa’i rahimahullah in “al-Sunan al-Kubra” (6/147), likewise in “Amal al-Yawm wa’l-Laylah” (46), and by Imam al-Hakim rahimahullah in “al-Mustadrak” (1/730), while Imam al-Bayhaqi has mentioned it in his book: “al-Asma’ wa’l-Sifat” (112). Other hadith scholars have also included this supplication in their hadith compilations. Some scholars have narrated it with the wording: “Recite it morning and evening.”

Al-‘Allamah al-Mundhiri rahimahullah, after mentioning this supplication in “al-Targhib wa’l-Tarhib” (1/313), says that its chain is authentic, while al-‘Allamah al-Albani rahimahullah says in “al-Silsilah al-Sahihah” (227) that its chain is hasan (good).

This same supplication, with slight variation, is also narrated from Sayyiduna Abu Bakrah radi Allahu anhu, that the Prophet sallallahu alayhi wa sallam said: The supplication of a person in distress is this:

«اَللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَصْلِحْ لِي شَأْنِي كُلَّهُ لَا إِلَهَ إِلَّا أَنْتَ .»

O Allah! I hope for Your mercy, so do not leave me to myself even for the blink of an eye, and set right all my affairs. There is no true deity except You.

This supplication has been recorded by Imam Ahmad: (27898), likewise by Abu Dawud: (5090), and al-‘Allamah al-Albani has graded it hasan in Sahih al-Jami‘ (3388).

Second:

This supplication is among the great supplications that affirm servitude (‘ubudiyyah) to Allah, Lord of the worlds. In this supplication, the means of Allah’s Names and Attributes is also employed. It mentions that Allah is Ever-Living (al-Hayy) from eternity and the One Who sustains others (al-Qayyum), He is the Most Merciful and Most Compassionate. All servants seek help and support from Allah alone due to His being al-Qayyum. They seek relief by means of Allah’s all-encompassing mercy and hope from Allah that He grants them the means of prosperity in this world and the Hereafter.

After this, the servant, while supplicating for the rectification of his affairs and conditions, says: «أَصْلِحْ لِي شَأْنِي كُلَّهُ» meaning: O Allah! All my affairs, whether related to my home, family, neighbors, friends, business, studies, personal character, heart, or health—O Lord! Write for me goodness and well-being in all of them. Then, at the end, by saying «وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ», he acknowledges that the servant is nothing but a manifestation of poverty and need, in complete dependence upon Allah, and that all of this is solely due to Allah’s grace—not because the servant had any right to it, nor due to his own status or rank deserving these things; for its meaning is: O Allah, due to my weakness and incapacity, do not leave me alone even for a moment, but always grant me well-being, and help me by granting me strength and ability; for whoever relies upon Allah, Allah is sufficient for him, and whoever seeks help from Allah, Allah helps him. On the other hand, the servant cannot spend even a moment without Allah.

Ibn al-Qayyim rahimahullah says:

“For this very reason, those who are humiliated and disgraced have become so, and those who are successful have attained success; the humiliated person did not realize his own reality nor recognize his soul—he forgot that he is always poor, needy, and in want before Allah; as a result, he became rebellious and disobedient, and wretchedness befell him. The statement of Allah, the Exalted, is:

﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى . أَنْ رَآهُ اسْتَغْنَى﴾

Indeed, man transgresses when he sees himself as self-sufficient. [العلق: 6، 7]

Similarly, He said:

﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى . وَصَدَّقَ بِالْحُسْنَى . فَسَنُيَسِّرُهُ لِلْيُسْرَى . وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى . وَكَذَّبَ بِالْحُسْنَى . فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾

As for him who gives (in Allah’s cause) and fears (Allah), and affirms the best (word), We will ease him toward ease. But as for him who is stingy and considers himself self-sufficient, and denies the best (word), We will ease him toward hardship. [الليل: 5 - 9]

Therefore, the most perfect servant of Allah is the one who most acknowledges his need, want, and incapacity before Allah, and cannot remain even a moment without Allah.

For this reason, the blessed supplication of the Prophet sallallahu alayhi wa sallam used to be: «أَصْلِحْ لِي شَأْنِيَ كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ وَلَا إِلَى أَحَدٍ مِنْ خَلْقِكَ» meaning: O Lord! Set right all my affairs, and do not leave me to myself or to any of Your creation even for a moment.

Similarly, the Prophet sallallahu alayhi wa sallam would also supplicate: «يَا مُقَلِّبَ الْقُلُوْبِ ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ» meaning: O Turner of hearts! Make my heart firm upon Your religion.

The Prophet sallallahu alayhi wa sallam would make these supplications because he was certain that his heart too was in the hand of al-Rahman, and he had no control over his own heart; Allah could turn it as He willed. Why would he not hold this belief, when he would recite the statement of Allah, the Exalted:

«وَلَوْ لَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا .»

And had We not made you firm, you would almost have inclined toward them a little. [الإسراء: 74]

Thus, the Prophet sallallahu alayhi wa sallam would present his need and want before Allah in proportion to the knowledge of Allah he possessed and the lofty status he held with Allah. [طريق الهجرتين 25-26]

Al-Manawi rahimahullah, in his commentary on the second narration mentioned earlier regarding the person in distress, writes:

“The one who bears witness to the oneness and majesty of Allah with complete presence of heart and attention is truly worthy that Allah removes his worldly distress and, in the Hereafter, grants him mercy and raises his ranks.” [فيض القدير 3/526]
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26441 Urdu Fatawa