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Dhikr & Dua 10% 4,347 430,236 2,723,608 4,347 120 166 0

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Language code zh_Hans
Aliased language codes chi, chinese, chinese_chs, chinese_zh, chs, cmn, cmn_hans, cn, schinese, zh, zh_chs, zh_cmn_hans, zh_cn, zh_hans_cn, zhcn
English name of the language Chinese (Simplified Han script)
Text direction Left to right
Case sensitivity Case-insensitive
Number of speakers 1,286,444,445
Plural: Default plural 11 translations
Number of plurals 1
Plural type None
Plurals
Plural formula 0
Plural: Qt Linguist plural 0 translations
Number of plurals 1
Plural type None
Plurals
Plural formula 0
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Waiting for review 10% 509 6% 29,342 5% 167,040
Translated 10% 509 6% 29,342 5% 167,040
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Failing checks 2% 120 5% 25,899 5% 147,436
Strings with suggestions 3% 166 6% 28,950 5% 166,225
Untranslated strings 89% 4,347 93% 430,236 94% 2,723,608
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**Brief Commentary**

• In this duʿā’, we do not explicitly ask Allah for anything, but instead we remind ourselves of our relationship with Allah, and set ourselves in the correct frame of mind for the day.

• We commence this prayer by affirming that “**Allah is sufficient**” for us. We say it in the general form i.e. Allah will suffice us in absolutely everything, no matter how small or large it is, whether it is related to this life or the hereafter.

• As Allah is the only one who deserves to be worshipped, He alone possesses the complete qualities of perfection and majesty. Therefore, He is the **only** one who can fully suffice us.

• As Allah is sufficient for us, the next part of the duʿā’ is the result of knowing this, which is that we rely on Him Alone (tawakkul).

• To further confirm why we rely on Him, we remind ourselves of His greatness, for He is the Lord of the Majestic Throne. Its majesty has been described in the commentary of Āyat al-Kursī (duʿā’ 1).

• We repeat this duʿā’ seven times so that the meanings settle in our hearts, and we feel our īmān in Allah increase each time we utter it.

• When Allah wanted to mention the main qualities of believers in Sūrah al-Anfāl, He included the quality of their tawakkul (reliance) on Him (8:2-4).

• Tawakkul brings many benefits. The Prophet ﷺ said, “If you have tawakkul on Allah as you truly should, then He would provide for you like He provides for the birds. Do you not see that they leave in the early morning with an empty stomach, and return full in the afternoon?” (Tirmidhī 2344).

• There are 70,000 people who will enter Jannah without any punishment or questioning [by Allah]. One of their qualities is that they have true tawakkul on Allah in everything they do (Bukhārī 6472).

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**Action Points**

• Make sure you remind yourself to live by this duʿā’ every time you recite it i.e. **have true tawakkul on Allah**.

• Tawakkul is to take the lawful means, with a complete reliance and trust in Allah to bring about good and remove harm. Tawakkul stems from having **certainty (yaqīn)** in Allah.

• Abū Saʿīd al-Khazzāz defined tawakkul as, “Constant movement without being stationary, and being stationary without movement”. In other words, you should be physically moving and using whatever means you possess to achieve your goals. At the same time, your heart is stationary in terms of its dependence on Allah i.e. your heart is so confident that Allah will take care of you; and thus you don’t feel anxious and always feel inner calm, no matter what the circumstances are.

• Though this may sound like a simple duʿā’, it is in fact a great duʿā’ to save a person from distress. Ibn ʿAbbās (radiy Allāhu ʿanhumā) narrated that the duʿā’ حسبي الله ونعم الوكيل (a shorter version of this duʿā’) is what Ibrāhīm (ʿalayhis-salām) said when he was thrown into the fire, so Allah saved him; and it is what our Prophet ﷺ said when the disbelievers regrouped immediately after the battle of Uḥud, so Allah saved the Muslims from them (Bukhārī 4563).
在这段祷词中，我们并非直接向الله祈求什么，而是提醒自己与الله的关系，并为当天剩余的时间预备正确的心态。
我们首先确认 "حَسْبُنَا الله" ——即الله在一切事务中都是我们的满足者，无论事情大小，也无论关乎今世还是后世。
既然唯独الله值得崇拜，祂独享完美与威严的属性，因此也只有祂能够完全地满足我们。
既然الله是我们的满足者，那么顺理成章地，我们就应只托靠于祂——这便是祷词接下来的部分。
为了强调这种托靠的理由，我们提醒自己记念我们养主的伟大：祂是伟大宝座的主宰，其伟大性已在《库尔西章》经文的阐释中提前说明。
我们将这段祷词重复七遍，以便其意义深入我们的心灵，并在每次重复中增强我们对الله的信仰。
‎الله已将托靠列为信士最显著的特性之一，见于《战利品章》开头（第2-4节）。
托靠会带来诸多益处。先知ﷺ曾说："如果你们诚心托靠الله，祂必赐予你们给养，犹如赐予鸟儿一般：它们清晨空腹而出，傍晚饱腹而归。"《提尔米兹辑录》
将有七万人不经清算、不受刑罚而进入天堂，他们的特征之一便是在一切事务中真诚地托靠الله（参见：《布哈里圣训实录》。）
实践要点
每当你诵读这段祷词时，提醒自己要活出其内涵：真诚地托靠الله。
托靠的真谛是：在采取合法途径的同时，完全仰赖الله带来福利、解除危害；这是确信الله的果实。
关于托靠的定义有言："肢体忙碌不息，内心平静安宁。"即：你尽身体之所能全力以赴，而你的内心却安然仰赖الله的满足，无论境遇如何变迁，不焦虑也不动摇。
这段祷词语句简洁，但在解除忧难方面却极为伟大。据伊本·阿巴斯（愿主喜悦他俩）传述，"حسبي الله ونِعْمَ الوكيل"（الله是使我满足的，祂是优美的监护者）——这是这段祷词的简略形式——易卜拉欣（愿主赐他平安）被投入火中时曾诵念它，穆罕默德ﷺ也曾诵念它，当时人们对他说："那些人确已为进攻你们而集合队伍了，故你们当畏惧他们。"这句话却增加了他们的信念，他们说："الله是使我们满足的，祂是优美的监护者。"《布哈里辑录》
3 hours ago
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Abū al-Dardā’ (raḍiy Allāhu ʿanhu) narrates from the Messenger of Allah ﷺ that he said: “Whoever recites [the above] seven times in the morning and in the evening, Allah will suffice him in everything that concerns him in matters of this world and the next.” (Ibn al-Sunnī 71)
据艾布·达尔达（愿主喜悦之）传述，先知（愿主福安之）说：“谁若每天清晨和傍晚念诵七遍：‘安拉是使我满足的，除他外绝无应受崇拜的主宰，我只信托他，他是伟大宝座的主宰。’那么，清高伟大的安拉必会为他解除今世与后世的一切忧虑。”
（《伊本·逊尼之日夜功修录》第71段）
3 hours ago
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Allah is sufficient for me. There is no god worthy of worship except Him. I have placed my trust in Him only and He is the Lord of the Magnificent Throne.
“安拉是使我满足的，除他外绝无应受崇拜的主宰，我只信托他，他是伟大的阿尔西的主宰。”
3 hours ago
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Allah Will Suffice You in Everything
安拉将满足你一切需求
3 hours ago
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**Brief Commentary**

• We are asking the Almighty by His Greatest Name (according to many scholars): the name “**Allah**” itself which means the One who is adored and worshipped.

• We are asking Him through (also known as tawassul in Arabic) His Oneness and His Lordship: He is our Sole Master, the One who created us, provides for us and manages our affairs.

• To further reiterate Allah’s Lordship over us, we remind ourselves that He is the one who created us, so we are His slaves and must worship Him as He commands. Thus, we acknowledge our servitude to Him.

• After acknowledging Allah’s superiority over us, we move on to how we are supposed to interact with Him: trying to fulfil our pledge to Him.

• Our “**pledge**” to Allah is the pledge we made when we were taken out from the back of Ādam (ʿalayhis-salām) as Allah mentions in the Qur’ān, “And when your Lord took out the offspring from the loins of the Children of Ādam and made them bear witness about themselves, He said, ‘Am I not your Lord?’ and they replied, ‘Yes, we bear witness’ (7:172).

• Allah’s “**covenant**” to us is the one mentioned in the ḥadīth narrated by Muʿādh b. Jabal (raḍiy Allāhu ʿanhu), which is that Allah will not punish the person who does not associate any partners with Him (Bukhārī 7373).

• By highlighting that we will keep our pledge “**to the best of my ability**”, we acknowledge our weakness and shortcomings towards Allah, as we will never be able to worship Him and thank Him as He truly deserves.

• We seek refuge in Allah from the evil of our actions as they could lead us to be punished. Similarly, we seek protection from further misguidance, as the punishment of a sin is to be deprived from doing good deeds.

• By acknowledging Allah’s blessings over us, we feel more shame to disobey Him.

• Ibn al-Qayyim (raḥimahullāh) beautifully explains this part of the du‘ā’: “The words “**I acknowledge the favours that You have bestowed upon me and I admit my sins**” combine the recognition of divine favours with the awareness of the defects of the human soul and its deeds.

The perception of **Allah’s favours** leads one to love, praise and thank Him. The awareness of **the soul’s defects** leads one to be humble, need Allah and turn to Him in repentance at every moment.

Thus, the ‘ārif (one who has attained Allah’s recognition) journeys towards Him on these two wings: awareness of his own faults and recognition of his Lord’s grace. He cannot journey without them, and if he loses one, he would be like a bird that has lost a wing.”

• All of what was mentioned so far in this duʿā’ is just a preparation for the last part, which is to ask Allah for forgiveness.

• We end this duʿā’ by saying, “**Forgive me, for none forgives sins but You**.” The Prophet ﷺ said, “Your Lord, Most High, is pleased with His servant when he says: "Forgive me my sins." He knows that no one forgives sins except Him” (Abū Dāwūd).

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**Action Points & Benefits **

• Though this duʿā’ is to ask Allah for forgiveness, we only do so at the end. Thus, we learn that the best way of seeking forgiveness is not to immediately ask for it, but to **precede** it with the following:

1) Acknowledging Allah’s greatness and that He alone deserves to be worshipped.

2) Acknowledging the pledge we made to Allah, which is to take Him as our Lord.

3) Having hope in the promise of Allah (i.e. the promise of admitting us into Paradise if we do not associate partners with Him).

4) Seeking refuge in Allah from the evil of our sins.

5) Acknowledging Allah’s blessings over us.

6) Acknowledging our shortcomings towards Allah (i.e. our sins and our inability to perfect acts of worship).

• This duʿā’ teaches us the **adab** of seeking forgiveness and how to approach Allah with the true humility of a servant.

• It also teaches us the mindset of a believer and in a few words, reminds us about **the bond between servant and Master**.

• It reminds us **who Allah is** and who we are; how weak we are and how Powerful He is.

• When read daily, in the morning and in the evening, it gives us a chance to **reaffirm our tawḥīd** to Him and be purified from our endless sins inshā’Allah.

• It is no surprise that the Prophet ﷺ said that whoever says this with certainty will enter Paradise. This is because whoever says it with certainty is someone who sincerely repents to Allah; and **sincere repentance guarantees Paradise**.

• If we gain the habit of reciting this duʿā’ every day, inshallah we hope that whenever we die, we will be admitted into Paradise.

• The Prophet ﷺ said, “Whoever says it during the day with **firm belief in it**…” Reciting these adhkār with firm belief and conviction (yaqīn) requires us to know what they mean. This is why we should learn the meaning of the adhkār and reflect on it, so that we can increase in our conviction and attain the full reward.
· 我们是以安拉最伟大的尊名（据众多学者主张）——“安拉” 之名向其祈求，此名意指唯一应受崇拜的主宰。
· 我们通过（阿拉伯语“التوصل”即媒介）安拉的独一性与养育性向其祈求：祂是我们唯一的主宰，创造我们、供养我们并掌管我们事务的主。
· 为进一步重申安拉对我们的养育权，我们提醒自己：祂是创造我们的主，因此我们是祂的仆人，必须按照祂的命令崇拜祂。从而，我们承认自身对祂的奴仆身份。
· 在承认安拉高于我们的超越性之后，我们进而探讨应如何与祂互动：努力履行我们对祂的誓约。
· 我们对安拉的“誓约”，即安拉在《古兰经》中提及的、我们从阿丹（愿主福安之）的脊背中被取出时所立的约：“当时，你的主从阿丹的子孙的脊背中取出他们的后裔，并使他们作证。主说：‘难道我不是你们的主吗？’他们说：‘怎么不是呢？我们已作证了。’”《7:172》
· 安拉对我们的“盟约”，则是穆阿兹·本·杰拜勒（愿主喜悦之）传述的圣训中提到的：安拉不会惩罚不以物配主之人《布哈里圣训集 》7373段。
· 通过强调我们将“尽我所能”履行誓约，我们承认自己在安拉面前的软弱与不足，因为我们永远无法真正完美地崇拜祂、感谢祂。
· 我们求安拉护佑，免于自身恶行的伤害，因为这些恶行可能导致我们受罚。同样，我们祈求免于进一步的迷误，因为罪恶的惩罚之一便是被剥夺行善的机会。
· 通过承认安拉赐予我们的恩典，我们对违抗祂感到更加羞愧。
· 伊本·盖伊姆（愿主慈悯他）对此部分祈祷词作了精妙阐释：“‘我承认您赐予我的恩惠，我也承认我的罪过’ 这句话，结合了对神圣恩惠的认知与对人类灵魂及其行为缺陷的觉悟。认识到安拉的恩惠，会引导人去热爱、赞美和感谢祂。觉悟到灵魂的缺陷，则引导人保持谦卑、需要安拉，并在每一时刻向祂忏悔。因此，‘认主独一者’正是凭借这双翅膀飞向他的主：对自身缺点的觉悟与对主之恩典的认知。缺一不可，若失其一，便如鸟儿折翼。”
· 至此，这段祈祷词所述的一切，都是为最后一部分——向安拉祈求饶恕——所做的准备。
· 我们以 “求您饶恕我，只有您才能饶恕我的罪恶” 结束这段祈祷。先知 ﷺ 说：“当仆人说出‘求您饶恕我的罪过’时，至高无上的主是喜悦的。祂知道，除祂之外，无人能恕罪。”《艾布·达乌德圣训集》
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实践要点
· 虽然这段祈祷词旨在向安拉求饶，但我们只在最后才提出。因此，我们了解到最佳的求饶方式并非立刻求饶，而应在此之前进行如下铺垫：
1. 承认安拉的伟大及唯有祂应受崇拜。
2. 承认我们对安拉所立的誓约（即认祂为主宰）。
3. 对安拉的许诺（即只要我们不以物配主，便许诺让我们进入乐园）心怀希望。
4. 求安拉护佑，免于自身罪恶的伤害。
5. 承认安拉赐予我们的恩典。
6. 承认我们在安拉面前的不足（即我们的罪过以及无法完美完成功修）。
· 这段祈祷词教导我们求饶的礼节，以及如何以仆人真正的谦卑来接近安拉。
· 它也教导我们信士应有的心态，并用寥寥数语提醒我们关于仆人与主宰之间的纽带。
·提醒我们安拉是以及我们是谁；我们是多么软弱，而祂是多么强大。
· 若每日早晚诵读，它给我们机会重申我们对祂的认主独一（讨嘿德），并祈求安拉意欲，使我们从无尽的罪过中得以净化。
· 先知 ﷺ 说，谁确信不疑地念诵它，谁就能进入乐园，这毫不奇怪。因为确信不疑地念诵它的人，就是真诚向安拉忏悔的人；而真诚的忏悔是乐园的保证。
· 如果我们养成每天念诵这段祈祷词的习惯，祈求安拉意欲，无论何时去世，我们都希望能被准入乐园。
· 先知 ﷺ 说：“谁在白昼以坚定的信念念诵它……” 带着坚定信念和确信来念诵这些赞词，要求我们理解其含义。因此，我们应该学习赞词的含义并加以思考，从而增强我们的确信，获得完整的回赐。
3 hours ago
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Shaddād b. Aws (raḍiy Allāhu ʿanhu) narrates that the Messenger of Allah ﷺ said: “The most superior manner of seeking forgiveness is that you say [the above]. Whoever says it during the day with firm belief in it and dies on the same day before the evening, he will be from the people of Paradise. And whoever says it during the night with firm belief in it and dies before the morning, he will be from the people of Paradise.” (Bukhārī 6306)
据布舍尔·本·凯尔卜·阿德维传述：舒达德·本·奥斯（愿主喜悦他）告诉我，先知（愿主福安之）说："求饶词之冠是你说：'主啊！你是我的养主，除你外别无主宰。你创造了我，我是你的仆人。我尽己所能遵守对你的誓约和许诺。我求你护佑免遭我所行之恶的伤害。我承认你赐予我的恩典，也承认我的罪过。求你饶恕我，的确只有你才能饶恕我的罪过。' 先知接着说：'谁在白昼怀着确信之心诵念这段祷词，并在当天傍晚前去世，他将属于天堂的居民；谁在夜晚怀着确信之心诵念这段祷词，并在次日清晨前去世，他也将属于天堂的居民。'"《布哈里圣训实录 6306》
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O Allah, You are my Lord. There is no god worthy of worship except You. You have created me, and I am Your slave, and I am under Your covenant and pledge (to fulfil it) to the best of my ability. I seek Your protection from the evil that I have done. I acknowledge the favours that You have bestowed upon me, and I admit my sins. Forgive me, for none forgives sins but You.
"主啊！你是我的养主，除你外别无主宰。你创造了我，我是你的仆人。我尽己所能遵守对你的誓约和许诺。我求你护佑免遭我所行之恶的伤害。我承认你赐予我的恩典，也承认我的罪过。求你饶恕我，的确只有你才能饶恕我的罪过。”
3 hours ago
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**Brief Commentary**
• ‘**Anxiety (hamm)**’ is when a person experiences sadness and worries about something which will occur or may not occur i.e. it is related to the future.

• ‘**Grief (ḥuzn)**’ is when a person experiences sadness about something which has already occurred i.e. it is related to the past. For example, one may experience ‘ḥuzn’ over the death of a loved one.

• Anxiety and grief can both be debilitating, which is why the Prophet ﷺ taught us to seek protection from it. Ibn al-Qayyim writes, “Sadness weakens the heart and diminishes determination and wanting to go forward. There is nothing more beloved to Shayṭān than the sadness of a believer.”

• ‘**Inability**’ is not restricted to physical inability. It can also be mental or spiritual inability where a person does not have the strength to get up for ṣalāh, or to fast, or to part with their wealth; so we seek refuge in Allah from all forms of inability.

• We then seek protection from ‘**laziness**’. Sometimes we are able to do good, but we feel lazy to do it.

• Inability and laziness prevent a person from fulfilling his duties. Laziness deprives a person from immense good, as one prioritises personal rest over worshipping Allah and serving His creation. In this duʿā’, we are asking Allah to make us energetic and productive, and to save us from delaying our tasks (procrastination).

• ‘**Cowardice**’ can also lead to inability or may even lead to harm. Cowardice stops one from fulfilling one’s obligations, speaking the truth, defending the dīn and the oppressed, enjoining the good and forbidding the evil. Cowardice also stops one from doing good deeds in front of others (e.g. avoiding praying in a public place due to fear of embarrassment).

• ‘**Miserliness**’ is a great evil as it leads to a person neglecting his farḍ duties (e.g. zakāh, spending on his dependants) and missing out on the great rewards of other forms of spending (e.g. ṣadaqah, honouring one’s guests). Islām is a dīn of giving and generosity. Similarly, the miserly person is the one who does not invoke ṣalawāt on the Prophet ﷺ when he is mentioned in his presence.

• ‘**Being overcome by debt**’ is when a person has no control over their financial situation and has no one to turn to. This duʿā reminds us that we always have Allah with us to help us. Debt can weigh down upon a person, and can lead him to doing things which are unlawful. It may also cause him a lot of anxiety, and prevent him from worshipping Allah as he ought to.

• ‘**Being overpowered by men**’ is when a person has no control over their physical situation and has no one strong enough to turn to. This duʿā’ reminds us that we always have Allah with us to help us. Being overpowered by others could lead one to one feeling weak, humiliated and sad. This can negatively impact one’s ʿibādah. Sometimes it can lead to bitterness and hatred, and the desire for revenge.

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** Action Points**
• This is a comprehensive duʿā’ in which our beloved Prophet ﷺ taught us to seek protection from eight things. Each of these is a substantial form of harm and we should not belittle these harms.

• There has been a rise in the number of people suffering from mental health problems. Similarly, the Ummah is facing unprecedented challenges on multiple levels. Thus, we should cling on to this duʿā’ and make it sincerely from the bottom of our hearts.

• Many of the above harms can be due to another human’s behaviour, so ensure your behaviour does not lead another Muslim to suffer from any of them. Just as we should ask Allah to protect us from being oppressed, we should ask His protection from being the oppressors.

• Since all of the things mentioned are difficult things that a Muslim may face, we should try to identify anyone who may be suffering from them and help them to overcome these problems.

• This is another duʿā’ where we seek refuge. This is a reminder once again that our real refuge is with Allah. Even if someone helps you, realise that it was Allah who facilitated that person’s help.

• When we experience difficulties, we should recite this duʿā’ with sincerity and conviction (yaqīn) that Allah will remove our sorrows and worries, just as He removed the worries of Abū Umāmah (raḍiy Allāhu ʿanhu) as mentioned in the ḥadīth above: “Then I did that, and Allah removed my worries and settled my debts.”
简要注释
· 忧虑：指一个人对未来将要发生或可能不会发生的事情感到悲伤和担忧，即它与未来相关。
· 哀伤：指一个人对已经发生的事情感到悲伤，即它与过去相关。例如，一个人可能因亲人去世而感到“哀伤”。
· 忧虑和哀伤都可能使人衰弱，因此先知 ﷺ 教导我们求主护佑免遭其害。伊本·盖伊姆写道：“悲伤会削弱心灵，动摇决心和前进的意志。对于恶魔来说，没有什么比信士的悲伤更令其欢喜的了。”
· 无能：不限于身体上的无能。它也可以是精神或心灵上的无能，即一个人没有力量起身礼拜、封斋或施舍财产；因此我们求安拉护佑，免于一切形式的无能。
· 我们接着求护佑免于 “懒惰” 。有时我们能够行善，却感到懒得去做。
· 无能和懒惰会阻碍一个人履行职责。懒惰使人错失巨大的善功，因为人将个人安逸置于崇拜安拉和服务众生之上。在这段祈祷词中，我们祈求安拉使我们充满活力、富有成效，并拯救我们免于拖延事务（拖延症）。
· “懦弱” 也可能导致无能，甚至造成伤害。懦弱使人无法履行义务、讲真话、捍卫信仰与受压迫者、劝善戒恶。懦弱也阻止了人在他人面前行善（例如，因害怕尴尬而避免在公共场所礼拜）。
· “吝啬” 是一大罪恶，因为它导致人忽视其主命责任（如天课、供养家属）并错失其他施舍形式（如施舍、款待客人）的巨大回赐。伊斯兰是给予和慷慨的宗教。同样，吝啬者也是在先知 ﷺ 被提及时在场却不为其祝福的人。
· “债务缠身” 指一个人无法控制自己的财务状况且无人可求助。这段祈祷词提醒我们，我们始终有安拉相伴以援助我们。债务可能重压于人，并驱使其做出非法之事。它也可能带来许多焦虑，并阻碍其如应当的那样崇拜安拉。
· “受制于人” 指一个人无法控制自己的处境且没有人足够强大向他求助。这段祈祷词提醒我们，我们始终有安拉相伴以援助我们。受制于人可能使人感到软弱、受辱和悲伤，这会对一个人的功修产生负面影响。有时，它可能导致怨恨、仇恨和报复的欲望。
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实践要点
· 这是一段内容全面的祈祷词，我们敬爱的先知 ﷺ 在其中教导我们求护佑免遭八种事物之害。每一种都是实质性的伤害，我们不应轻视这些危害。
· 遭受心理健康问题困扰的人数有所增加。同样，稳麦（穆斯林共同体）在多个层面正面临前所未有的挑战。因此，我们应当紧紧抓住这段祈祷词，并真心实意地从心底向主祈求。
· 上述许多危害可能源于他人的行为，因此要确保你自己的行为不会导致其他穆斯林遭受其中任何一种伤害。正如我们应当祈求安拉保护我们免遭压迫，我们也应祈求安拉保护我们不要成为压迫者。
· 由于提到的所有事物都是穆斯林可能面临的艰难处境，我们应当努力识别任何可能正受其苦的人，并帮助他们克服这些问题。
· 这是另一段我们寻求庇护的祈祷词。这再次提醒我们，我们真正的庇护在于安拉。即使有人帮助了你，也要认识到是安拉促成了那人的帮助。
· 当我们经历困难时，应当带着真诚和确信来念诵这段祈祷词，相信安拉会消除我们的忧愁和焦虑，正如祂消除了艾布·乌玛迈（愿主喜悦之）的忧虑一样——正如上文圣训所述：“然后我这样做了，安拉便消除了我的忧虑并清偿了我的债务。”
3 hours ago
User avatar mt:weblate-translation-memory

Suggestion added
O Allah, I seek Your protection from anxiety and grief. I seek Your protection from inability and laziness. I seek Your protection from cowardice and miserliness, and I seek Your protection from being overcome by debt and being overpowered by men.
主啊！我求你护佑免于忧虑与悲伤；求你护佑免于软弱与懒散；求你护佑免于怯懦与吝啬；求你护佑免于债务缠身、受制于人。
3 hours ago
User avatar mt:weblate-translation-memory

Suggestion added
O Allah, honour and have mercy upon Muhammad and the family of Muhammad as You have honoured and had mercy upon Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Most Praiseworthy, the Most Glorious. O Allah, bless Muhammad and the family of Muhammad as You have blessed Ibrāhīm and the family of Ibrāhīm. Indeed, You are the Most Praiseworthy, the Most Glorious.
主啊！求你赐福穆罕默德及其后裔，如同你曾赐福易卜拉欣及其后裔一样。你确是可赞的、光荣的。主啊！求你降吉庆于穆罕默德及其后裔，如同你曾降吉庆于易卜拉欣及其后裔一样。你确是可赞的、光荣的。
3 hours ago
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