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 Regarding His (Sallallahu ‘Alayhi wa Sallam) Guidance in the Treatment of Worry, Anxiety and Sadness

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PostSubject: Regarding His (Sallallahu ‘Alayhi wa Sallam) Guidance in the Treatment of Worry, Anxiety and Sadness   Tue Dec 31, 2013 2:37 pm

As Salamu Alaikum


Regarding His  Sallalahu aleihi wa   Guidance in the Treatment of Worry, Anxiety and Sadness

Excerpt from the Book: Provisions for the Hereafter
Mukhtasar Zaad-al-Maad
by Ibn Qayyim



It is reported in the 'Saheehayn' that the Messenger of Allah Sallalahu aleihi wa  used to say whenever he was worried:





"La" Ilaha Illallahul-'Azeem ul-Haleemu, La Ilaha Illallahu Rabbul' Arshil-'Azeemi,
La Ilaha Illallahu Rabbus-Samawati Wa RabbulArdi, Rabbul-'Arshil-Kareem."





And it is narrated by At-Tirmidhi, on the authority of Anas radiyallahu anhu  that the Messenger of Allah Sallalahu aleihi wa  used to say:



"Ya Hayyu Ya Qayyumu, Birahmatika Astagheeth."






And At-Tirmidhi also narrated on the authority of Abu Hurairah radiyallahu anhu 
that whenever the Messenger of Allah Sallalahu aleihi wa  was anxious about something,
he would raise his eyes to the heaven and say:



"Subhanallahil-'Azeem."

"Glorified be Allah, the Most Great."


And if he applied himself in supplication, he would add:



"Ya Hayyu Ya Qayyum"

"0, You, the Ever-living, the Sustainer and Protector of all that exists."




And Abu Dawud has narrated on the authority of Abu Bakr As-Siddeeq  radiyallahu anhu
  in a Marfu form that he Sallalahu aleihi wa  said:

"The supplication for one seized by calamity is:




"Allahumma, Rahmataka Arju, Fala Takilnee Ila Nafsee Tarfata Ainin Wa Aslih Lee Sha'nee Kullahu La Ilaha Illa Anta" [1]





Abu Dawud also narrated on the authority of Asmal Bint 'Umais that she said: "The Messenger of Allah  Sallalahu aleihi wa said to me:

Shall I not teach you words which you may say in times of distress? (They are):
"Allahu Allahu Rabbee, La Ushriku Bihi Shay'an"







And Ahmad has narrated on the authority of Ibn Mas'ud  radiyallahu anhu in a Marfu' form that he said:
"Whenever a slave is afflicted by anxiety or sadness and he says:





"Allahumma, Innee 'Abduka Wabnu 'Abdika Wabnu Amatika; Nasiyatee Biyadika Madhin Fiyya Hukmuka 'Adlun Fiyya Qada'uka; As'aluka Bikullismin Huwa Laka, Sammaita Bihi Nafsaka Aw Anzaltahu Fee Kitabika Aw 'Allamtahu Ahadan Min Khalqika Awista'tharta Bihi Fee 'Ilmil-Ghaibi 'Indaka An Taj'alal-Qur'ana Rabee'a Qalbee Wa Nura Sadree Wa Jala'a Huznee Wa Dhahaba Hammee''


"0, Allah! I am Your slave and the son of your male slave and your female slave; I am in Your Power. Your Command concerning me prevails and Your Decision concerning me is just. I call upon You by every one of the beautiful Names by which You have described Yourself, or which You have revealed in Your Book, or have taught anyone of Your creatures, or which You have chosen to keep in the Knowledge of the unseen with You, to make the Mighty Qur' an the delight of my heart, the light of my breast and the remover of my anxieties and sorrow",  Allah will remove his anxiety and sadness and substitute in place of it happiness." [2]


 rosebar 


[1] Narrated by Abu Dawud and Ahmad, on the authority of Abu Bakr As-Siddeeq   radiyallahu anhu 
[2] Narrated by Ahmad, Ibn Hibban and Ibn As-Sunni.


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PostSubject: Re: Regarding His (Sallallahu ‘Alayhi wa Sallam) Guidance in the Treatment of Worry, Anxiety and Sadness   Tue Dec 31, 2013 4:13 pm

As Salamu Alaikum


At-Tirmidhi narrated on the authority of Sa'd  radiyallahu anhu in a Marfu' form:

"A Muslim man never supplicates using the words of Dhun-Nun [1] except that it is answered.'[2] And in another version:

"Verily, I will teach you words which, whenever a person afflicted by grief says them, Allah will relieve him of it: They are the words of my brother, Jonah."[3]

And Abu Dawud has narrated that the Prophet  Sallalahu aleihi wa  said to Abu Umamah radiyallahu anhu

"Shall I not teach you words which, if you said them, Allah, the Almighty, the All-Powerful will remove your anxiety and discharge your debt? Say in the morning and at night:





"Allahumma Innee A'udhu Bika Minal-Hammi Wal-Hazni Wa A'udhu Bika Minal-'Ajzi Wal-Kasali Wa A'udhu Bika Minal-Jubni Wal-Bukhli Wa A'udhu Bika Min Ghalabatid-Daini Wa Qahrir-Rijal"

"Oh, Allah! I seek refuge with You from anxiety and sadness and I seek refuge with You from inability and laziness and I seek refuge with You from cowardice and miserliness and I seek refuge with You from being overcome by debt and from the oppression of men). (Abu Umamah  radiyallahu anhu said: "So I did that and Allah, the Almighty, the All-Powerful removed my anxieties and discharged my debts."[4])

And Abu Dawud narrated on the authority of Ibn 'Abbas  radiyallahu anhu in a Marfu' form:

"Whoever was constant in seeking forgiveness from Allah, Allah will make a release for him from every trouble and a way out for him from every oppression and He will sustain him from whence he does not expect."[5]

And in the 'Sunan':

"Jihad is an obligation upon you, for it is a gate from among the gates of Paradise, by which Allah removes anxiety and affliction."[6]

And in 'Al-Musnad' (by Imam Ahmad), it is reported that when something serious happened to the Messenger of Allah Sallalahu aleihi wa would seek refuge in prayer. [7]

And it is reported from Ibn 'Abbas  radiyallahu anhu in a Marfu' form:

"Whoever was seized by many anxieties and afflictions should repeat frequently the words:






''La Hawla. Wa La Quwwata Illa Billah"

"There is nor power and no strength except in Allah."
And it has been confirmed in the 'Saheehayn' that it (i.e. the saying:"La Hawla Wa La Quwwata Illa Billah'') "Is a treasure from among the treasures of Paradise." [8]


These medicines consist of fifteen effective ingredients, but if they are unable to remove the anxiety and sadness, then it has spread beyond control.


The first: 'Tihe affirmation of Allah's Oneness in matters of Lordship (Tawheed Ar-Rububiyyah).

The second: The affirmation of Allah's sole right to be worshipped (Tawheed Al-Uluhiyyah).

The third: Tawheed of knowledge.

The Fourth: The declaration that the Lord, Most High is far above committing injustice against His slave or seizing him without any cause on the part of the slave which would necessitate that.

The fifth: The slave's acknowledgement that it is he who is the wrongdoer.

The sixth: Seeking mediation with Allah (Tawassul) by the most, beloved thing to Allah which is by His Names and Attributes and the most comprehensive of them for the meanings of the Names of Attributes is: Al-Hayyu and Al-Qayyumu.

The seventh: Seeking help from Him Alone.

The eighth: The slave's affirmation of belief in Him by placing his hopes in Him.

The ninth: The affirmation of trust in Allah and dependence on Him (Tawakkul) and the acknowledgement of the slave that he is in Allah's Power and that His Command concerning him prevails and His Decision concerning him is just.

The tenth: That his heart takes pleasure in the garden of the Qur' an, like spring for animals and that he is enlightened by it in the darkness of doubts and uncertainties and that he is consoled by it against every calamity and he seeks a cure in it from the diseases of his heart and so it removes his sadness and cures his anxiety and grief.

The eleventh: Seeking forgiveness from Allah.

The twelfth: Repenting to Allah (Tawbah).

The thirteenth: Jihad.

The fourteenth: Prayer.

The fifteenth: The acceptance that man is without power or strength and the acknowledgement that they belong only to Allah.



 boite a bonbons 


[1] Dhun-Nun: Jonah (Yunus)  aleyhi salam 
[2] Narrated by At-Tirmidhi and Ahmad on the authority of Sa'd Ibn Abi Waqqas  radiyallahu anhu 
[3] See Surah Al-Anbiya' 21:87.
[4] Narrated by Abu Dawud, on the authority of Abu Umamah  radiyallahu anhu it contains in its chain of narrators one Ghassan Ibn 'Awf Al-Basri, who is considered weak by As-Saji and Al-Azadi. Ibn Hajr described him as lax in Hadeeth.
[5] Narrated by Abu Dawud and Ibn Majah, on the authority of Ibn 'Abbas  radiyallahu anhu It contains in its Sanad Al-Hakam Ibn Mus'ab, who is unknown, according to Abu Hatim Ar-Razi.
[6] Narrated by Ahmad, on the authority of 'Ubadah Ibn As-Samit  radiyallahu anhu It was declared authentic. by Al-Hakim and Az-Zahabi confirmed this.
[7] Narrated by Ahmad, on the authority of Suhaib  radiyallahu anhu 
[8] Narrated by Al-Bukhari and Muslim, on the authority of Abu Musa  radiyallahu anhu 



Pages 460-466


red cherries Provisions for the Hereafter -Zaad-al-Maad by Ibn Qayyim can be downloaded here red cherries


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