Two Types of Neediness...

The Creation (i.e. Humans and Jinns) Find Themselves Within Two Types of Neediness.

The first type of neediness is inevitable. It is a type of neediness that applies to everyone – the righteous and the wicked. It neither necessitates praise nor dispraise, neither reward nor punishment; rather it is solely due to the fact that the creation are created beings (i.e. absolutely in need and completely dependent on their Creator in every way).

The second type of neediness is one based on choice from which emanates two noble aspects of knowledge. The first one is the servant’s knowledge and awareness of his Lord and the second is knowledge and awareness of oneself in reality. As soon as one acquires these two types of knowledge, it brings about a type of neediness that becomes a person’s distinguished and most precious source of wealth, the means to success and happiness in (this life and the next). The people’s different stations in this type of neediness depends on their different stations in these two affairs of knowledge.

Whoever knows that his Lord is the only One Who is Self-Sufficient (absolutely free from all wants and to Whom everyone and everything depends, and cannot do without in the twinkling of an eye), then he will know that he is completely in need.

Whoever knows that his Lord alone is the Possessor of Perfect Ability (possessor of All-encompassing Ability and able to do all things), he will know that he is completely unable (cannot do anything in the twinkling of an eye without the help of) his Lord.
 

Whoever knows that his Lord is The All-Mighty, he will know that he is one completely in a state of (complete poverty, weakness and want unless his Lord provides for him etc). Whoever knows that his Lord is the possessor of All-Encompassing knowledge and Wisdom, he will know that he is ignorant.

Allah brought the servant out of his mother’s womb whilst he knew nothing, not able to do anything and owned nothing; neither able to give nor take; neither able to harm nor benefit. This state of neediness until he reached a more perfect state is something witnessed and tangible for everyone (to see), and it is well known that this is the very essence of the human being and he remains upon that state. He does not move from this state and enters into a state of Lordship – a state in which he becomes absolutely self-sufficient and not need of anyone and anything; rather he does not cease being a slave, a needy one to his Rabb (Allah the Creator, All-Provider and the Only One Who Controls and Sustains Everything) and His Faatir (Allah, The Originator and Creator of Everything).

However, after the human being was granted blessings, shown mercy, granted the means to reach a more perfect state, and Allah - out of His Perfect Kindness and Generosity - granted him apparent blessings (i.e. to recognize the Messengers who were sent with Islamic Monotheism, granted him the lawful pleasures of this world, including health, good looks, etc.) and the hidden blessings (i.e. granted him the  innate disposition to recognize his Lord when the Messenger calls him to Imaan, and granted him knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise, etc.), granted  him hearing, sight and a heart, and taught him (i.e. gave him the means to knowledge), granted him ability, subjugated things to him, granted him (the desire and enthusiasm to pursue what is beneficial, and take action), enabled him to receive the service of those of his kind [i.e. gave him authority over other humans), subjugated to him horses and camels, gave him the ability to capture the animals in the sea, drop birds from the sky, subjugate wild animals, dig wells (irrigate water etc), plant trees, dig the earth, learn how to build, acquire the things that are of benefit to him, guard against and protect himself from that which is harmful to him; then the Miskeen (i.e. this absolutely poor, dependent human being) thinks that he has a share of authority and claims – for himself – a kingship (or authority) similar to that of Allah (Glorified be Allah and free is Allah from all imperfections, partners, coequals, similarities etc), and begins to see himself in a manner other than what he was at first, forgets his (prior) state of non-existence, poverty and neediness, until he becomes as if he was not that poor and needy thing.

[Tareequl Hijratayn - By Imaam Ibnul Qayyim, Pages 9-10]