Allahumma innaka jabiru kasri wa anta man yutayyibu jurumi,
la taj'al hajati bi yadi ahadin siwak,
wakfini bika ya wasi'a al-'ata'
O Allah, You are the only one who can fix what is broken in me, and only You who can soothe my wounds.
Do not let my need be in the hands of anyone but You,
and suffice me, O Most Generous One."
The phrase "la taj'al hajati bi yadi ahadin siwak" — "do not let my need be in the hands of anyone but You" — is one of the most psychologically precise requests in Islamic dua literature. The root cause of anxiety is almost always the same: your heart has placed its need in the hands of someone or something that does not have the power to fully provide it. This dua does not just ask Allah for peace. It asks Him to remove the misplacement of need that causes the loss of peace in the first place.
There is a specific kind of suffering that has no single cause you can point to. It is not one thing going wrong — it is the accumulation of needing things you cannot control, depending on people who may disappoint, and waiting for outcomes that are not in your hands.
That suffering is what this dua addresses directly. Not with vague comfort. With a precise request to Allah: You be my sufficiency. You fix what is broken. You soothe what is wounded. And most importantly — do not let my need rest in any hand but Yours.
When your needs are in Allah's hands, peace of mind is possible. This dua is how you move them there.
🤲 The Complete Dua for Peace of Mind
اللَّهُمّ إِنَّكَ جَابِرُ كَسْرِي وَأَنْتَ مَنْ يُطَيِّبُ جُرُوحِي،
لَا تَجْعَل حَاجَتِي بِيَدِ أَحَدٍ سِوَاك،
وَاكْفِنِي بِك يَا وَاسِعَ العَطَاء
Allahumma innaka jabiru kasri wa anta man yutayyibu jurumi,
la taj'al hajati bi yadi ahadin siwak,
wakfini bika ya wasi'a al-'ata'
O Allah, You are the only one who can fix what is broken in me, and only You who can soothe my wounds.
Do not let my need be in the hands of anyone but You,
and suffice me, O Most Generous One."
🔍 Word-by-Word Breakdown
Every phrase of this dua is carrying precise weight. Read each one slowly — because the peace the dua offers comes from meaning the words, not only reciting them.
"Hasb" comes from the root meaning to be enough, to be all that is needed. "Hasbunallah" — Allah is sufficient for us — is the Quranic phrase used when everything else has failed. By opening with "innaka hasbi," the dua declares immediately: Allah alone is enough. Not partially enough. Not enough alongside other things. Enough, completely, on His own.
📌 Quran Connection: "And whoever relies upon Allah — then He is sufficient for him." (Surah At-Talaq 65:3). The declaration "innaka hasbi" is the dua form of this verse — turning the theological truth into a personal, present-moment statement.
"Wakil" is one of Allah's names — Al-Wakil. It means the One who handles, manages, and takes full responsibility for all affairs entrusted to Him. When you appoint someone as your wakil, you are handing over the matter to them completely — trusting their judgment, their management, their outcome. Saying "wakili" to Allah is making that appointment: I hand my affairs to You. You manage what I cannot.
"Quwwah" means power, force, strength. The person making this dua acknowledges: I have no strength of my own that is independent of You. My ability to function, to endure, to move forward — it comes from You. This is not weakness. It is the correct Islamic understanding of where human capability originates.
📌 The First Three Together: "You are my sufficiency, my manager, and my strength." In three words, every human need is placed in Allah's hands: the need for enough (hasbi), the need for someone to handle what is beyond you (wakili), and the need for the capacity to keep going (quwwati). Before any specific request, the heart is repositioned completely.
"Jabir" from "jabara" — to set a broken bone, to repair what is fractured, to restore what has been broken back to wholeness. "Kasri" — my brokenness. "Kasr" is literally a fracture, a break. This word is for the internal fractures that accumulate in a human life — disappointments that crack something inside, losses that leave a gap, wounds from people who should have been safe, failures that break confidence, grief that shatters the ordinary structure of a day.
📌 "Jabir" — Not a Metaphor: In Arabic medicine, "jabr al-kasr" means the setting of a broken bone — a precise, technical, physical repair. When used for internal brokenness, it carries all of that precision. Allah is not being asked to generally make things better. He is being asked to do the specific, careful, expert work of setting what is fractured back into its correct position.
"Yutayyibu" from "tayyib" — good, pure, pleasant, wholesome. To make something tayyib is to make it good again, to restore its pleasant quality. "Jurumi" — my wounds. "Jurh" is a wound that is open and raw — not a healed scar, but an active wound still tender to the touch. The dua acknowledges that wounds exist — it does not ask Allah to pretend they are not there. It asks Him to soothe them. To make them tayyib again.
📌 Two Kinds of Repair: "Jabiru kasri" (fixing the fracture) and "yutayyibu jurumi" (soothing the wounds) cover the full range of inner pain: structural damage that needs expert repair, and surface wounds that need gentle tending. Both. Together. Only Allah.
"La taj'al" — do not make, do not place, do not allow. "Hajati" — my need, my necessity. "Bi yadi ahadin" — in the hands of anyone. "Siwak" — other than You. The person is asking Allah not to let their need rest in any human hand — no person, no institution, no circumstance — except Allah's.
Because anxiety and restlessness are almost always the experience of having your need in someone else's hands. Waiting for a person to respond. Depending on a job to provide. Needing an outcome you cannot control. When your need is in a hand that might not deliver — peace of mind becomes impossible.
📌 The Root Cause Named Directly: Islamic psychology understood what modern psychology has confirmed — anxiety is the experience of needing something you cannot control. This dua names that experience with complete precision and asks Allah to reverse it. This is not a dua asking for calm as an emotional state. It is a dua asking for the structural change that makes calm possible: your need, held by the only One who can actually meet it.
"Kafani" means to be sufficient for, to fully meet the need of. "Wakfini bika" — be my sufficiency, through Yourself. This circles back to "hasbi" from the opening, but now as a direct request. The dua began with a declaration (You are my sufficiency) and ends with a plea (be my sufficiency). The declaration is faith; the plea is need. Both are present simultaneously — and both are correct.
"Wasi'" means vast, expansive, unlimited in scope. "'Ata'" means giving, generosity, bestowal. "Wasi'u al-'ata'" — the One whose generosity is without limit, whose giving spans everything and has no ceiling. This closing address is deliberate. After asking for sufficiency, repair, wound-soothing, and the repositioning of need — the dua closes by reminding you of who is being asked. Not a reluctant giver who needs to be convinced. Not a limited provider who might run out. The One whose giving is vast — expansive enough to cover every fracture, every wound, every need.
🕌 When to Recite This Dua
When Anxiety Arrives Without a Clear Cause
The diffuse unease that has no single source — the general weight of needing things you cannot control. Recite it when you feel the feeling without being able to name the specific reason.
When You Are Waiting on Someone
Waiting for a response. Waiting for a decision in someone else's hands. This dua specifically asks Allah to take your need out of those hands. Recite it during the waiting.
When You Have Been Disappointed by People
When a person did not come through the way you needed them to. The wound that creates is exactly what "yutayyibu jurumi" speaks to. Bring it directly to Allah.
When You Feel Broken by Something
Loss. Failure. The end of something you needed. The fracture that a major disappointment leaves. "Jabiru kasri" — the bone-setter of my fractures — is for this moment specifically.
Before Sleeping — To Release the Day
The accumulation of a day's worth of need and unresolved waiting can make sleep impossible. Recite this dua to consciously hand everything back to Allah before you close your eyes.
After Fajr — To Set the Day's Orientation
Beginning the day by declaring "You are my sufficiency, my manager, my strength" sets the correct orientation for everything that follows. Whatever the day brings, the heart has already been positioned correctly.
Before Difficult Conversations
Before any interaction where the outcome matters to you and you are depending on another person — recite this dua to consciously place your need in Allah's hands, not theirs.
In Sujood — The Closest Point to Allah
In the position of complete prostration, recite this dua. The physical posture of total submission makes the words "You are my sufficiency and my strength" feel most true and most real.
📿 How to Recite This Dua Properly
Say it slowly — this is not a dua to rush
Every phrase carries weight. "Hasbi" — my sufficiency. "Jabiru kasri" — the fixer of my fractures. "La taj'al hajati bi yadi ahadin siwak" — do not let my need rest in any hand but Yours. Let each phrase land before moving to the next. The peace the dua offers comes from meaning the words, not only reciting them.
Name your specific need and wound before or after the Arabic
After reciting the Arabic, continue in your own language: "O Allah, specifically, my need right now is [name it]. The wound right now is [name it]. Take this specific need from the hands of [the person or situation] and hold it in Your hands." The Arabic establishes the framework; your personal words make it specific.
Recite it at the first sign of anxiety — not after the spiral builds
Train yourself to respond to the feeling of "my need is in someone else's hands" with this dua immediately. Do not wait until the anxiety has accumulated. The earlier the recitation, the more effective the repositioning.
Sit with "la taj'al hajati bi yadi ahadin siwak" for a moment
After saying this phrase, pause. Consciously identify where your need currently sits — whose response you are waiting for, what outcome you are depending on — and consciously say to Allah: "Take it. Hold it. Let it be in Your hand, not theirs." This active repositioning is the core of what the dua is doing.
Repeat it in sujood during your prayers
The closest physical position to Allah. In sujood, with your forehead on the ground, recite this dua with your own voice, in your own moment. The posture of complete submission and the words of complete reliance come together into something that genuinely shifts where the heart rests.
📖 The Islamic Understanding of Peace of Mind
This verse does not say hearts find rest in solving their problems, or in receiving what they need, or in having certainty about the future. It says hearts find rest in the remembrance of Allah. Because the remembrance of Allah is what returns the heart to its correct orientation — need in His hands, trust in His management, confidence in His sufficiency.
Peace of mind in Islam is not the absence of difficulty. It is not certainty about outcomes. It is not the guarantee that needs will be met in the way you hoped. It is the state of a heart that knows its need is in Allah's hands — and trusts those hands completely. This dua produces that state. Not by changing the external situation. By changing where the heart's weight rests.
✨ 5 Benefits of This Dua for Peace of Mind
"Do not let my need be in the hands of anyone but You" targets the actual cause of lost peace — misplaced dependence — rather than asking for a feeling of calm over an unchanged situation.
"Jabiru kasri" and "yutayyibu jurumi" do not ask Allah to pretend the pain is not there. They bring it before Him directly, by name, asking for real repair — not suppression of what is genuinely broken.
"Wa quwwati" — my strength is You. Daily recitation corrects the habit of relying on personal willpower alone. When your strength comes from Allah, exhaustion does not mean defeat — it means it is time to ask for more from the source.
"Wakili" — You are the manager of my affairs. Each recitation is a practice of tawakkul — consciously handing the management of outcomes to Allah. Over time, this builds the trust that is the foundation of real peace of mind.
"Ya wasi'a al-'ata'" — O Most Generous One. This closing reminds you that what you are asking for is not too much. The One you are asking has giving that is vast. Every need, every wound, every fracture — it is within the scope of His generosity. There is no ask too large.
Even a single sincere recitation repositions the heart. And as a daily practice — especially in sujood after Fajr — it gradually builds the stable orientation toward Allah that makes peace of mind the default state, not the exception.
❓ Frequently Asked Questions
Put It Back in His Hands
The loss of peace of mind is, in almost every case, the experience of your need being somewhere it cannot be met. In a person who may not come through. In an outcome that is uncertain. In a relationship that may fail. In a future that has not yet arrived.
Peace returns when your need moves back to the only hands that can actually hold it fully — and meet it completely, in the form that is best, at the time that is right.
Say it when you are anxious. Say it when you are broken. Say it when you are waiting. Say it when you are tired of depending on things that may not deliver. And then rest — not because the situation has resolved, but because you have placed it in the only hands where it will be.
May Allah be sufficient for us in every need. May He fix what is fractured and soothe what is wounded. May He never let our needs rest in any hand but His. And may He suffice us with His vast and boundless generosity.
