By your power, and I ask you of your great grace, for you are able and I am not able, and you know and I do not know, and you are the Knower of the Unseen, O God, if You know that this matter, and your need is called, is better for me in my religion, my livelihood, and the outcome of my affairs, or he said, my immediate and future affairs, then ordain it for me and make it easy for me. Then bless me in it, and if You know that this matter and remember your need is bad for me in my religion, my livelihood, and the outcome of my affairs, or he said, my current and my future affairs, then turn it away from me, and turn me away from it, and I may be able to do good wherever it may be, then please me with it .

If the knower asks his Lord for a specific or ambiguous need, then it is present in his heart when he says, “Oh God,” that is, “Oh God, I intend,” so insert here the will because the intention is the will. So he omitted the hamza and was content with the “H” of “Oh God,” because of its closeness in the exit and the juxtaposition, and thereby points you to the great connection. If he explains, “Oh God,” that is, “Oh God.” We believe in goodness, meaning we mean it. And his saying, “I am the vessel of a thing,” its reality is a metaphor for itself. And his saying, “I ask you for guidance with your knowledge.” He says, meaning, O God, I mean my reality by what your knowledge has chosen of what is good for me, for you know what is good for me, and I do not know this which I set out to seek, and you are able to find it, but I am not able to find it. That is, if there is good for me in his doing it and the appearance of his eye, then I have known it, so ordain it for me, that is, do it