Sadness, Grief & Depression – Tibb-e-Nabawi

Sadness, Grief & Depression

اللَّهُمَّ عَافِني فِي قُدْرَتِكَ، وادْخِلْنِي فِي رَحْمَتِكَ، واقْضِ أَجَلِي فِي طَاعَتِكَ، واخْتِمْ لِي بِخَيْرِ عَمَلي، واجْعَلْ ثَوَابَهُ الجَنَّةَ, اللَّهُمَّ أغْنِنِي بالعِلْمِ، وزَيِّنِّي بالحِلْمِ، وأكْرِمْنِي بالتَّقْوَى، وجَمِّلْنِي بالعَافِيَةٍ

Prophet’s Guidance on treating Sadness, Grief & Depression

أخرجا فى “الصحيحين” من حديث ابن عباس، أنَّ رسولَ الله صلى الله عليه وسلم كان يقول عند الكَرْب: “لا إلهَ إلا اللهُ العَظِيمُ الحَلِيمُ، لا إلهَ إلا اللهُ ربُّ العرشِ العَظِيمُ، لا إلهَ إلا اللهُ رَبُّ السَّمَواتِ السَّبْع، ورَبُّ الأرْض رَبُّ العَرْشِ الكَرِيمُ

In the Sahihain, it is narrated that the Messenger of Allah (Sallallaho Alaihe Wasallam) said:

“There is no deity worthy of worship except Allah, the Most Great, and the Most Forbearing. There is no deity worthy of worship except Allah, the Lord of the Mighty Throne. There is no deity worthy of worship except Allah, the Lord of the moan heavens, the Lord of the earth and Lord of the Honorable Throne”.

وفى “سنن أبى داود”، عن أبى بكر الصِّدِّيق، أنَّ رسول الله صلى الله عليه وسلم قال: “دَعَواتُ المكروبِ: اللَّهُمَّ رَحْمَتَكَ أرجُو، فَلا تَكِلْنِى إلى نَفْسى طَرْفَةَ عَيْنٍ، وأصْلِحْ لى شَأنى كُلَّهُ، لا إله إلا أنْتَ

In addition, Abu Dawood narrated in his Sunan that Abu Bakr Radi Allaho Anh related from Prophet Muhammad Sallallaho Alaihe Wasallam that he said:

“This is the supplication of those afflicted by distress, “O Allah! I seek Your Mercy. Do not Make me reliant on my own self for an instant and lead all my affairs to success, there is no deity except You”.

وفيها أيضاً عن أسماء بنت عُمَيس قالت: قال لى رسول الله صلى الله عليه وسلم: “ألا أُعلِّمُكِ كلماتٍ تقوليهِنَّ عِنْدَ الكَرْبِ أو فى الكَرْبِ: اللهُ اللهُ رَبِّى لا أُشْرِكُ به شيئاً

In addition, Abu Dawood narrated that Asmah Bint Umays Radi Allaho Anha said that Allah’s Messenger (Muhammad Sallallaho Alaihe Wasallam) said to her: “Should I teach you some words that you should recite when in distress, “Allah is my Lord with Whom I associate nothing and no one”.

وفى “مسند الإمام أحمد” عن ابن مسعود، عن النبىِّ صلى الله عليه وسلم قال: “ما أصابَ عبداً هَمٌ ولا حُزْنٌ فقال: اللَّهُمَّ إنِّى عَبْدُكَ، ابنُ عَبْدِكَ، ابنُ أمتِكَ، ناصِيَتى بيَدِكَ، مَاضٍ فِىَّ حُكْمُكَ، عَدْلْ فىَّ قضاؤكَ، اسألُكَ بكل اسْمٍ هُوَ لكَ سَمَّيْتَ به نَفْسَكَ، أو أنزلْتَه فِى كِتَابِكَ، أو عَلَّمْتَهُ أحداً من خَلْقِك، أو استأثَرْتَ به فى عِلْمِ الغَيْبِ عِنْدَكَ: أن تَجْعَل القُرْآنَ العظيم رَبيعَ قَلْبِى، ونُورَ صَدْرى، وجِلاءَ حُزنى، وذَهَابَ هَمِّى، إلا أذْهَبَ اللهُ حُزْنَه وهَمَّهُ، وأبْدَلَهُ مكانَهُ فرحاً”.

Imam Ahmed narrated from Ibn Masood Radi Allaho Anh that Prophet Muhammad Sallallaho Alaihe Wasallam said:

“Whenever a sadness or grief strikes a slave and the slave says, “O Allah, I am Your slave, the son of Your slave, the son of Your female slave, my forelock is in Your Grasp, Your Decision about me will certainly come to pass, Your Judgment on me is certainly just, I ask You by every Name that is Yours and which You Call Yourself by, whether You Revealed it in Your Book, Taught it to some of Your creation or Kept in the knowledge of the unseen that You Have, Make the Noble Quran the spring of my heart, the light of my chest, the eliminator of my sadness and the end of my grief. Then Allah Will Remove his sadness and depression and will replace them with joy”.

وفى “الترمذىِّ” عن سعد بن أبى وَقَّاص، قال: قال رسولُ الله صلى الله عليه وسلم: “دعوةُ ذى النُّون إذْ دَعَا رَبَّهُ وهو فى بَطْنِ الحُوتِ: لاَ إلهَ إلا أَنتَ سُبْحَانَكَ إنِّى كُنتُ مِنَ الظَّالِمِينَ، لَمْ يَدْعُ بها رجلٌ مسلمٌ فى شىءٍ قَطُّ إلا اسْتُجِيبَ له”

Tirmizi narrated that Sa’ad bin Abi Waqqaas Radi Allaho Anh related from the Messenger of Allah (Sallallaho Alaihe Wasallam) that he said: The supplication of Zunn-Noon (Yunus Alaih-As-Salaam ~ Prophet Jonah) which he supplicated to the Lord while in the belly of the whale was :

“None has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You {above all that (evil) they associate with You}! Truly, I have been of the wrongdoers”. “No Muslim man would supplicate with it concerning a matter but would be positively answered by Allah.”

وفى “سنن أبى داود” عن أبى سعيد الخدرى، قال: دخل رسول الله صلى الله عليه وسلم ذات يوم المسجد، فإذا هو برجل من الأنصار يُقالُ له: أبو أُمَامة، فقال: “يا أبا أُمامة ؛ ما لى أرَاكَ فى المسجدِ فى غَيْرِ وَقْتِ الصَّلاةِ” ؟ فقال: هُمومٌ لَزِمَتْنى، وديونٌ يا رسولَ الله، فقال: “ألا أُعَلِّمُكَ كلاماً إذا أنت قُلْتَهُ أذهبَ اللهُ عَزَّ وجَلَّ هَمَّكَ وقَضَى دَيْنَكَ” ؟ قال: قلتُ: بلى يا رسول الله، قال: “قُلْ إذا أصْبَحْتَ وَإذَا أمْسَيْتَ: اللَّهُمَّ إنِّى أعُوذُ بِكَ من الهَمِّ والحَزَنِ، وأعوذُ بِكَ من العَجْزِ والكَسَلِ، وأعوذُ بِكَ من الجُبْنِ والبُخْلِ، وأعُوذُ بِكَ من غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَال“، قال: ففعلتُ ذلك، فأذهب الله عَزَّ وجَلَّ هَمِّى، وقَضى عنى دَيْنِى.

Narrated by Abu Dawood, on behalf of Abu Saeed Khudri Radi Allaho Anh that he said: “Prophet Muhammad Sallallaho Alaihe Wasallam once entered Masjid-e-Nabawi & he saw Abu Umamah Ansari Radi Allaho Anh, our beloved Prophet asked him “Why I am seeing you (in Masjid) out of the times of prayers?” He said “I am in grief due to my sadness & loans”. Prophet Muhammad Sallallaho Alaihe Wasallam said to him “Should not I teach you some words, if you recited them, Allah Will Remove your sadness & the loans”. Say these words in the morning & evening:

“O Allah, I seek refuge in You from sadness & grief, and I seek refuge in You from inability & laziness, & I seek refuge in You from cowardliness and miserliness, & I seek refuge in You from preponderance of debts & dominance of men on me”.

Abu Umamah Radi Allaho Anh reported that when I recited these words, Allah Removed my sadness & debts.

وفى “سنن أبى داود”، عن ابن عباس، قال: قال رسول الله صلى الله عليه وسلم: “مَن لَزِمَ الاستغفارَ، جَعَلَ اللهُ لَهُ من كلِّ هَمٍّ فَرَجاً، ومِن كُلِّ ضِيقٍ مَخْرَجاً، ورزَقَهُ مِن حَيْثُ لا يَحْتَسِب

Narrated by Abu Dawood that Abdullah Ibn Abbaas Radi Allaho Anh reported that Prophet Muhammad Sallallaho Alaihe Wasallam said:

“Whoever makes Istighfaar compulsory on himself, Allah Will Remove his sadness, and Will Provide him an exit for his troubles / problems; and Will Provide him Rizq (sustenance) from a source which he would never expect”.

وفى “المسند”: أنَّ النبىَّ صلى الله عليه وسلم كان إذا حَزَبَه أمرٌ، فَزِعَ إلى الصَّلاة، وقد قال تعالى: {وَاسْتَعِينُواْ بِالصَّبْرِ وَالْصَّلاَة}

Imam Ahmad also narrated in the Musnad, “Whenever Prophet Muhammad Sallallaho Alaihe Wasallam would be concerned about a matter; he would turn to prayer”.

Furthermore, Allah said “Seek help in patience and As-Salaat”. (The prayer) (2:45)

وفى “السنن”: “عَلَيْكُم بالجِهَادِ، فإنَّه بابٌ مِن أبوابِ الجَنَّةِ، يدفعُ اللهُ به عن النُّفُوسِ الهَمَّ والغَمَّ”.

In the Sunan, it is narrated, “Revert to Jihaad, because it is among the doors of Paradise with which Allah drives away sadness and depression from the hearts”.

ويُذكر عن ابن عباس، عن النبىِّ صلى الله عليه وسلم: “مَن كَثُرَتْ هُمُومُهُ وغُمُومُهُ، فَلْيُكْثِرْ مِنْ قَوْلِ: لا حَوْلَ وَلا قُوَّةَ إلاَّ باللهِ”. وثبت فى “الصحيحين”: أنها كَنزٌ من كنوز الجَنَّة. وفى “الترمذى”: أنها بابٌ من أبواب الجَنَّة.

Ibn Abass was reported to have related from Prophet Muhammad Sallallaho Alaihe Wasallam that he said: “Whenever sadness and grief intensify on someone, let him often repeat, “There is neither power nor strength except from Allah”. In the Sahihain, it is also narrated that this supplication is a treasure of Paradise; while Tirmizi narrated that it is a door of Paradise.

These cures which we have mentioned are of 15 types. If they are not sufficient to remove depression and grief, then the sickness has become chronic and needs to completely removed and dissipated.

The first cure, affirming Allah’s Oneness in His Lordship.

The second, affirming Allah’s Oneness in the worship.

The third cure is the belief in the creed of Tawheed (There is no true god but Allah and Muhammad Sallallaho Alaihe Wasallam His Messenger).

The fourth, praising Allah for not treating His slaves with injustice and for not punishing them without a reason.

The fifth, the slave’s affirming that it is he who has committed the injustice.

The sixth, pleading to Allah by the most beloved methods to Him, by His Asma-ul-Husna (Glorious Names) such as Al-Hayy (The Ever Living), Al-Qayyum (Who Sustains everything and everyone).

The seventh, depending and relying on Allah Alone for everything.

The eighth, the slave affirms that his hope is only in Allah.

The ninth, acquiring true dependence on Allah and relating all matters to Him, while admitting that the slave’s forelock is in His Hands Alone and that He Does with it whatever He Wills. (In addition) admitting that Allah’s Decision on the slave will certainly come to pass and that His Judgment is certainly just.

The tenth, the slave’s heart should enjoy the gardens of Quran and should make the Quran just like the spring of pure water. Furthermore, the slave should use the light of Quran to shatter the darkness of desires and lusts. Quran should be one’s companion when no one else is present, the comfort that relieves every type of calamity and the cure that discards every illness that attacks the hearts. In short, Quran should be the remover of sadness and the end of depression and grief.

The eleventh, turning to Istighfaar, seeking forgiveness from Allah.

The Twelfth, repenting to Allah.

Thirteenth, performing Jihaad in Allah’s cause.

Fourteenth, performing prayer.

Fifteenth, knowing all power nod strength to Ho Who Grasps them in His Hands.

How divine remedies affect diseases

Allah Has Created the son of Adam and his body’s organs and designated a state of perfection that each organ could attain and achieve. Consequently, when the organ loses its perfection, it feels pain. Allah Has also designated a state of perfection for the heart, the leader of the organs. When the heart loses its perfection, it will fall down with various ills and sicknesses, such as sadness, grief and anguish.

Furthermore, when the eye loses what it was created for, sight; when the ear loses what it was created for, hearing; and when the tongue loses what it was created for, speech; and then these organs will have lost their perfection.

The heart was created to acquire knowledge of its Creator and to love Him, worship Him Alone, be content with Him, to be joyous loving Him and to feel satisfied with Him. The heart was Created to rely on Allah, to love for His Sake, hate for His Sake, to be loyal for His Sake, to be enemies of His enemies for His Sake, and to remember him always. The heart was Created to love Him more than anyone or anything else, to have hope in Him rather than anyone else and to revere Him more than anything else. There is no joy, happiness, delight or sweetness except by acquiring such qualities, which are just like food, good health and life for the heart. When the heart loses its food, health and life, then sadness, grief & affliction will attack it from all sides and will remain with it.

Worst diseases that attack the heart are Shirk (Polytheism, making partners with Allah), sins, and forgetfulness, ignoring what Allah Likes and is Pleased with, not relating all matters to Him and not depending on Him for everything. Diseases of heart also include relying on other than Allah, rejecting His Decisions and doubting / ignoring His Warnings and Promises.

When one thinks about the diseases of heart, he will find that the reasons that we mentioned are the only ones behind these ills. Consequently, the only effective remedies for these ills are their opposites and antidotes that the Prophetic remedies contain. We stated before that the disease is removed by its opposite and that the health is preserved by using what it is accustomed to, which is included in the Prophetic remedies.

Tawheed opens the door to all types of good, happiness, joy, elation and enjoyment for the slave. In addition, repenting to Allah extracts all types of harmful, sinful causes of the hearts ailment. Tawheed is the diet of the heart against bad substances, for it closes the doors of evil. The doors of happiness and all types of good are opened with Tawheeed, while repentance and seeking forgiveness will close the doors of evil.

Doctors of old said, “Whoever seeks to acquire good health for the body should consume less amounts of food and drink, and whoever seeks the well-being of his heart; let him abandon sins”.

Thabit said, “The body’s well-being requires consuming less food, the soul’s comfort is in committing less sins and the consolation of the tongue is in uttering less speech”.

Sins are jest like a poison to the heart – if they do not destroy it, they will weaken it. And when the heart is weaker, it will become less efficient in fighting disease.

The biggest of the heart’s ills occur by satisfying its lusts and desires; while ignoring them constitutes its biggest cure. We should mention that originally, ignorance and injustice were Created in the self (Nafs). Because the self (Nafs) is ignorant, it thinks that its cure is in following its desire, although this path leads to its destruction and demise. And because the self is unjust; it does not accept the prescription of the sincere doctor. Consequently, when the Nafs (self) is prescribed the ailment instead of the cure, it accepts it while refusing to take the cure when it is prescribed. And because the self prefers the illness rather than the cure which it tries to avoid, many other illnesses and diseases will break out and by then the doctor will not be able to diagnose them. Consequently, the cure will not be available. The biggest calamity of all this is that the Nafs (self) absolves itself of guilt and blames Fate and its Lord, inwardly in the beginning and then explicitly later on.

When the ailing person reaches this stage, there is no hope of curing him unless the Mercy of the Lord Rushes to his aid and Allah Allows him to start a new life while providing him with required sustenance. This is why the Hadith that Ibn-e-Abbaas Radi Allaho Anh narrated (about the supplication during the time of distress) contained Unity (Tawheed) of Allah in Lordship & worship, glorifying Him and mentioning His being Most Forbearing. These two attributes (Glory and Forbearing) are necessary to add perfection to the Attributes of Ability, Mercy, Kindness and Forgiveness. Furthermore, the same Hadith described Allah’s Lordship above the upper and lower worlds and above the Throne, which is the ceiling and mightiest of all creations. Affirming perfect Lordship to Allah requires worshipping Him Alone in Unity (Tawheed), and loving, fearing, hoping, glorifying and obeying Him Alone. Also, affirming Allah’s Perfect Glory requires affirming and attributing every type of perfection to Him and denying every type of shortcoming and being equated with the creation. In addition, Allah’s being Most-Forbearing necessitates affirming the perfection of His Mercy and Kindness towards His creation.

When the heart has access to these facts, it will seek to acquire the qualities of loving Allah and glorifying Him in Tawheed. Then, the heart will acquire and enjoy such elation and delight that will allow it to overcome the feelings of affliction, sadness and grief. It is a fact that whenever the sick person hears of what brings happiness and joy to his heart, the body will be more effective in resisting the ailment.

Furthermore, when one compares the depressing feelings while in anguish to the wonderful meanings contained in the supplication while distressed, he will find that these words are perfectly suitable to deliver the heart from its depression and substitute it with the elation that accompanies happiness and joy. Only those who have had access to such feelings and whose hearts are filled with the light of truth that comes with these feelings will give this subject its due consideration.

Our beloved Prophet’s statement: “Be trained or at least restrained by the laws of Islam”.

Satan (the force of evil) appeals to our Nafs (self) and tries to encourage it to commit sins. This in turn causes negative damage to the soul, which we are responsible for.

“يا حىُّ يا قَيُّومُ، برحمتِك أستغيثُ”

“O the Ever-Living, the Self Subsisting! I urgently seek Your Mercy.”

It has a special kind of effect in removing the grief.

Allah’s Living is an attribute that includes every type of perfect quality, while the attribute “The Self-Subsisting” entails Allah’s Perfect Actions. That is why Al-Hayy (The Ever Living), Al-Qayyum (The Self-Subsisting) are included in Allah’s Mightiest Name, which if He is called by it, He Will Answer and if He is begged by it, He will Give.

Perfect Life is an opposite of sickness and shortcomings since the residents of Paradise do not die, they do not feel any sadness, depression or any type of ailment. When life has an end, it indicates the existence of shortcomings in actions and in ability to sustain. Being Ever-living is thus suited to being ever-sustaining. The Ever-Living Does not Have any shortcoming in His Being. The Self Subsisting Al-­Qayyum is Able to do anything He wills. That is why asking Allah by His Names Al-Hayy, The Ever-Living, Al-Qayyum, the Self-Subsisting has profound effects on removing what is the opposite of life and ability.

Related to this, Prophet Muhammad Sallallaho Alaihe Wasallam used to ask Allah by His Lordship of Jibreel, Michael and Israfeel to Guide him to that which the people had differed in concerning the truth, by His Will, for the heart lives by correct guidance. The three angels mentioned in the supplication are responsible for the elements and necessities of life. For instance, Jibreel is responsible for delivering the revelation with which the heart lives. Michael is responsible for the sustenance, which is the life of the body. Israfeel is responsible for blowing the Horn, which signals the resurrection of the souls and their being returned to their bodies. Asking Allah by His Lordship of these three angels, who are responsible for all types of life, has a special effect in acquiring what one seeks and longs for.

Therefore, invoking Allah’s Name Al-Qayyum has a special effect in answering supplications and ending afflictions. The Sunan and Abu Hatim in his Sahih narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said; “Allah’s Greatest Name is in these two Verses”.

وفى “السنن” و”صحيح أبى حاتم” مرفوعاً: “اسمُ اللهِ الأعْظَم فى هاتَيْنِ الآيتين: وَإلهُكُمْ إلهٌ وَاحِدٌ، لا إلهَ إلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ [البقرة: 163]،وفاتحةِ آلِ عمران: الم اللهُ لاَ إلهَ إلاَّ هُوَ الْحَىُّ الْقَيُّومُ [آل عمران: 1-2]

“And your Allah (God) is One Allah), La Elaha Illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful” (2:163)

And:

“Alif~Laam~Meem, Allaho La Elaha Illla Huwa (none has the right to be worshipped but He), Al-Hayy Al-­Qayyum (the Ever Living, the One Who Sustains and Protects all that exists)”. (3:1 -2)

Tirmizi commented that this is an authentic Hadith.

وفى “السنن” و”صحيح ابن حِبَّان” أيضاً: من حديث أنس أنَّ رجلاً دعا، فقال: اللَّهُمَّ إنِّى أسألُكَ بأنَّ لَكَ الْحَمْدَ، لا إلَهَ إلا أنتَ المنَّانُ، بديعُ السَّمواتِ والأرضِ، ياذا الجلال والإكرام، يا حىُّ يا قَيُّومُ، فقال النبى صلى الله عليه وسلم:”لقد دَعَا اللهَ باسمِهِ الأعْظَم الذى إذا دُعِىَ به أجابَ، وإذا سُئِلَ به أعْطَى”

In the Sunan and the Sahih of Ibn Hibban, it is narrated that Anas Radi Allaho Anh said, “A man once supplicated, “O Allah! I ask You by Your Owning the praise, there is no deity worthy of worship except You, the Mannaan (Munificent), Who Created the heaven and the earth, O Owner of the Praise and Honor. “Ya Hayy-u- Ya Qayyum”.

Prophet Muhammad Sallallaho Alaihe Wasallam said: “He has asked Allah by His Greatest Name, which if He is Called by it, He Answers, and if He is Asked, He gives”.

ولهذا كان النبىُّ صلى الله عليه وسلم إذا اجتهد فى الدعاء، قال: “يَا حىُّ يا قَيُّومُ”.

This is why Prophet Muhammad Sallallaho Alaihe Wasallam used to say when making Duaa, “O Hayy, O Qayyum”.

وفى قوله: “اللَّهُمَّ رَحْمَتَكَ أرْجُو، فلا تَكِلْنى إلى نفسى طَرْفَةَ عَيْنٍ، وأصْلِحْ لى شأنى كُلَّهُ لا إلهَ إلاَّ أنتَ”

The Prophet’s statement: “O Allah, I seek Your Mercy. Do not make me rely on my own self for an instant, and lead all my affairs to success. There is no deity worthy of worship except You”.

This supplication entails invoking Allah, Who Grasps all good in His Hands. It includes depending on Allah Alone, relating all matters to Him Alone and pleading to Him to lead the slave’s matters to success. It also includes asking Him not to allow the slave to rely on his own self, and invoking Him by mentioning His Oneness. All these have a special effect in removing grief. Such is the case with our beloved Prophet’s statement:

“Allah is my Lord, I associate none with Him”.

As for the Hadith that Ibn-e-Masood Radi Allaho Anh narrated:

“O Allah, I am Your slave, the son of Your slave”.

It contains what no book can explain of divine knowledge and the secrets of slavery to Allah. The Hadith includes attesting to the slavery of the person and the slavery of his father and mother to Allah, that the forelock of the slave is in the Hands of Allah and that He Does what He Will with the slave. The slave cannot bring about benefit, harm, life, death or resurrection without Allah. When the slave’s forelock is in someone else’s hand, the slave does not own anything regarding himself. Rather, he is a prisoner in the grasp, power and authority of his owner.

Prophet Muhammad Sallallaho Alaihe Wasallam stated that: “Your Decision on me will certainly come to pass, and Your Judgement on me is certainly Just”.

This portion of the Hadith contains two major aspects of Unity (Tawheed). First, the Hadith affirms Predestination and that Allah’s Decisions will certainly come to pass on His slaves and that the slave can neither escape from them nor fend them off.

Allah’s Decisions are certainly Just and thus do not contain any injustice for His slave. Rather, Allah’s Decisions always conform to justice and kindness. In addition, injustice is a shortcoming that constitutes a need of some sort, an ignorance or abuse. Such behavior can never occur by He Who Has encompassing knowledge of everything, Who Does not Need anything or anyone, while everything and everyone stand in need of Him, and Who is the Most Just Disposer of affairs. No part of Allah’s Decisions can ever be empty of Wisdom and Perfection, just as none of it can ever escape His Power and Will. Allah’s Wisdom is encompassing, just as His Power and Will are, and this is the reason why Prophet Muhammad Sallallaho Alaihe Wasallam said when his people wanted to scare him with their idols:

إنِّى أُشْهِدُ اللهَ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ مِن دُونِهِ، فَكِيدُونِى جَمِيعاً ثُمَّ لا تُنْظِرُونِ إنِّى تَوَكَّلْتُ علَى اللهِ رَبِّى وَرَبِّكُم مَّا مِن دَابَّةٍ إلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا، إنَّ رَبِّى عَلَى صِرَاطٍ مُّسْتَقِيمٍ [هود: 54-57]

“I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship With Him (Allah). So plot against me, all of you, and give me no respite, I put my trust in Allah, my Lord and your Lord! There is not a moving (living) creature but He Has the grasp of its forelock. Verily, my Lord is on the Straight Path (the truth)”. (11:54-56)

This Ayah indicates that although Allah Owns the forelock of His slaves and Does what He wills regarding their affairs, He is on the Straight Path, meaning He never Decides anything regarding them that is not full of wisdom, justice, kindness and mercy. Our beloved Prophet’s statement: “Your Decision regarding me will certainly come to pass”. It is similar to what Allah Said:

مَا مِن دَابَّةٍ إلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا

“There is not a moving (living) creature but He Has the grasp of its forelock”. (1:55)

In addition, our beloved Prophet’s statement: “Your Judgment on me is certainly Just” is similar to what Allah Said:

إنَّ رَبِّى عَلَى صِرَاطٍ مُّسْتَقِيمٍ

“Verily, my Lord is on the straight Path (the truth)”. (1 1:55)

Then, Prophet Muhammad Sallallaho Alaihe Wasallam begged Allah by the Names that He Has called Himself with, those which the slaves know and those which they do not know, such as the Names that He Has Kept with Him and Did not allow any angel or Messenger to have access to. This type of supplication is one of the best and dearest to Allah, along with being the most beneficial in achieving what one seeks and asks for.

Prophet Muhammad Sallallaho Alaihe Wasallam then asked Allah to make the Quran in his heart just like a water spring. He also asked Allah to make the Quran a remedy for his sadness and grief, so that it works just as medicine works when it removes an ailment, allowing the body to regain its health and youth. He asked Allah to make the Quran the remover; that clears rust and impurities from the heart. This remedy, when the ailing person uses it with a sincere heart, will certainly remove the ailment and will replace it with complete recovery, health and energy.

As for the supplication that Zunn-Noon (Prophet Yunus Alaih as Salaam ~ Jonah) has made, it contains an affirmation of Tawheed (Unity) and praises Allah’s Perfection. In addition, it contains the slave’s affirming his own injustice and the sins that he has committed, making the supplication an especially effective remedy for sadness, grief and anguish. It is a very effective means of approach to Allah that ensures deliverance of what one seeks. Tawheed (Unity) and praising Allah include affirming all types of perfection for Allah and denying every type of shortcoming from approaching Him. Ones affirming Allah’s Justice indicates the slave’s faith in the religion and belief in reward and punishment. It leads the slave to being humble and to repent to Allah, asking Him to Forgive his faults and affirming his slavery and meekness to Allah. There ore four matters that the slave would he begging Allah within this supplication: Tawheed (Unity), praising Alley, affirming one’s slavery to him and admitting one’s mistakes.

As for the Hadith narrated by Abu Umamah Radi Allaho Anh

“اللَّهُمَّ إنِّى أعوذُ بِكَ مِنَ الهَمِّ والحَزَنِ”

“O Allah, I seek refuge with You from sadness and anguish”.

It contains seeking refuge with Allah from eight matters. There are four pairs of things that are related: Grief and anguish, inability and laziness, cowardice and miserliness, and preponderance of debts and dominance of men. When a hated matter reaches the heart; it will be either a current concern, which will cause sadness, or it will do an anticipated matter of concern and anguish, which might affect the slave’s important interests.

When one does not attain his vital interests, it will be because he is unable or unwilling to seek such interests. When one does not bring about benefit to others and to himself, it will be because he is either a coward or miserly and unwilling to spend from his money. When one falls under domination; it will be because of his being indebted; or because he is overwhelmed by other people unjustly. The Hadith includes seeking refuge from all types of evils.

Seeking forgiveness has a profound effect on repelling grief, anguish, sadness and depression. This is a fact agreed upon by those of wisdom of every nation. This is because sins and errors bring about grief, anguish, fear, sadness, distress and ailments of the heart. After a while, those who are used to committing evil and sins will get bored with them. Then, they will commit these errors to drive away the depression and loneliness that they feel. Since these are the effects of sins and errors on the hearts, then the only remedy for this condition includes seeking forgiveness and repenting to Allah.

As for the prayer, it has a profound effect on bringing relief and comfort to the heart, along with strengthening it and bringing about joy and elation to it. The prayer is the connection of the heart and soul with Allah and brings about feelings of joy by drawing closer to Him, remembering Him, feeling happy by speaking to Him in prayer & Duaa, standing before Him, and using ones entire body and strength in implementing one’s slavery to Him. The prayer entails giving each organ and limbs its due right of slavery, while freeing the heart from remembering the creation, dealing with it or talking of it. The attention of the heart and limbs will thus be concentrated on the Lord and Creator, along with being free from the irritation caused by his enemy (Satan) while in prayer. This is why the prayer is one of the best types of medicines, remedies, and nutrition and is only suitable for healthy hearts. As for ailing hearts, they are just like ailing bodies, not fit for normal / good foods.

The prayer is one of the best methods to acquire the good of this life end the life hereafter, while fending off the harm of this and the next life. It discourages people from falling into sin, cures diseases of the heart, fends off the ailments of the body, brings light to the heart and the face and elevates the energy of the limbs and soul. It also brings about sustenance, fends off injustice, helps the oppressed, dissipates the lusts of the hearts, preserves one’s bounty, fends off torment, brings about mercy, relieves calamity and helps against many ailments that attack the internal organs.

وقد روى ابن ماجه فى “سننه” من حديث مجاهد، عن أبى هريرة قال: رآنى رسولُ الله صلى الله عليه وسلم وأنا نائم أشكو مِن وجع بطنى، فقال لى: “يا أبا هُرَيْرَة ؛ أشِكَمَتْ دَرْدْ” ؟ قال: قلتُ: نعم يا رسولَ الله، قال: “قُمْ فَصَلِّ، فإنَّ فى الصَّلاةِ شِفَاءً”. (حديث ضعيف)

Ibn-e-Majah narrated in his Sunan that Abu Hurayrah Radi Allaho Anh said, “The Messenger of Allah (Sallallaho Alaihe Wasallam) saw me while I was asleep suffering from a pain in the stomach. He said to me:

“O Abu Hurayrah, does your stomach bother you (he said it in Persian)? I said, Yes, O Messenger of Allah (Sallallaho Alaihe Wasallam), he said, “Stand up and pray, because the prayer is a cure” (Weak Hadith).

When the hypocrite doctor’s heart is not pleased with all these facts, we talk to him in medical terms. We say to him that the prayer is an exercise for the body and soul, as it entails various movements and positions, such as standing up, bowing down, prostrating, sitting on the ground, moving between these positions during which most of the joints are used. Furthermore, most of the organs are exercised in the prayer, such as the stomach, intestines and the rest of the organs that are responsible for food and digestion. Who can deny that these acts and movements strengthen the body, especially when the soul is strengthened and relieved during the prayer? In this case, the body will be strengthened and the pain will subside.

The disease of hypocrisy and rejecting what the Messengers were sent with and preferring atheism has no cure except for Fire.

Allah Said:

تَلَظَّى لاَ يَصْلاَهَا إلاَّ الأشْقَى الَّذِى كَذَّبَ وَتَوَلَّى

“Fire (Hell). None shall enter it except the most wretched; who denies and turns away.” (92:14-16)

As for the effect of Jihaad on repelling sadness and grief, it is well established, when the heart is forced to tolerate evil succeeding and becoming dominant and apparent, its sadness, depression, fear and distress increases. But when the soul performs Jihaad for Allah’s sake, Allah Will turn that sadness and grief into happiness and strength. Allah Said:

قَاتِلُوهُمْ يُعَذِّبْهُمُ اللهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ [التوبة: 14-15]

“Fight against them so that Allah Will Punish them by your hands and disgrace them and give you victory over them and heal the hearts of believing people (Mo’mineen). Allah Accepts the repentance of whom He Wills. Allah is All-Knowing, All-Wise”.

No act is more capable of removing the hearts grief sadness and anguish more than Jihad.

As for the effect of saying “There is no deity worthy of worship except Allah” in removing depression, it is a fact because these words include referring all matters, power and strength to Allah Alone. They also include submitting all matters to Allah, not denying Him any supremacy over any matter and referring the ability to make any changes in this and the higher worlds to Allah Alone. Nothing can super-cede these words in this regard.

It was said that there is no angel who descends from or ascends to the heaven without uttering the words,

“لاَ حَوْلَ ولا قُوَّةَ إلاَّ بالله”

There is no power or strength except from Allah”. Finally, these words have an especially profound effect in repelling the devil.