Day 20 – Anxiety & Sadness

No. 20 Bite size Ramadan 1440-2019

Anxiety & Sadness

الهم والحزن

Translated by

Abbas Abu Yahya


English Audio:

PDF Download: No. 20 Bite size Ramadan 1440-2019


From Anas bin Malik –Radhi Allaahu anhu– said: ‘I used to serve the Prophet –sallAllaahu alayhi wa sallam – and when he would take a break on his journey, I would hear him saying a lot:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

‘O Allaah indeed I seek refuge with You from anxiety and sadness and weakness and laziness and being miserly and being cowardly and having a burdensome debt and being overpowered by people.’

[Collected by Bukhari]

Allaahumma inni Audhubika min al-Humm wal Huznn  wal Ajz Wal Kasl wal Bukhl wal Jubnn wa Dhalla’ ad-Dayyn wa Ghalabut  ar-Rijjal.

[The Complete Narration]

From Anas bin Malik –Radhi Allaahu anhu– that the Prophet –sallAllaahu alayhi wa sallam – said to Abu Talha: ‘Seek out a young person from among your youngsters who can serve me until we go out to Khaybar.’

Abu Talha left accompanying me and I was approaching the age of maturity, so I would serve the Messenger of Allaah –sallAllaahu alayhi wa sallam – and when he would take a break on his journey, I would hear him saying a lot:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

‘O Allaah indeed I seek refuge with You from anxiety and sadness and weakness and laziness and being miserly and being cowardly and having a burdensome debt and being overpowered by people.’

Then we reached Khaybar and when Allaah gave victory over the fort, the beauty of Saffeeyah bint Huyyayi bin Akhtab was mentioned to the Prophet. Her husband had been killed and she was still a bride, so the Messenger of Allaah –sallAllaahu alayhi wa sallam – chose her for himself.  He went out with her until we reached a place between Khaybar and Madinah, when she came off her menstruation, he consummated, then prepared Haysan (a mix of dates and butter) on a small ­­­­leather mat. The Messenger of Allaah –sallAllaahu alayhi wa sallam – said: ‘Call those around you.’

That was the wedding party of the Messenger of Allaah –sallAllaahu alayhi wa sallam – for Saffeeyyah. Then we left for Madinah. Anas said I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam – prepare a saddle for her on the camel’s hump with a cloth. After that he knelt down next to his camel and placed his knee and Saffeeyyah placed her foot upon his knee so she could mount the camel.

We travelled until we were in sight of Madinah and the Messenger looked at Uhud and said: ‘This mountain loves us and we love it.’

Then he looked at Madinah and said: ‘O Allaah indeed I regard sacred what is between the two the two ends of Madinah the like of what Ibraheem regarded sacred for Makkah, O Allaah bless them in their Mudd and Sa’a (certain measurements of food)’

[Collected by Bukhari]

[Eight Matters]

Ibn al-Qayyim commented on this Dua:

‘The Messenger sought refuge from eight matters, and every two have an affiliate:

Anxiety and sadness have a connection and they are both, pain of the soul and they torture it. The difference between them is:

Anxiety is expecting evil in the future, and sadness is feeling pain for a disliked matter which occurred in the past or missing out on a precious opportunity. Both anxiety and sadness are painful and punishment which befall the soul, so if it is connected to the past then it is called sadness and if it is connected to the future it is called anxiety.

Incapability and laziness are affiliated and they are both from the means of pain, because they both necessitate missing out on a precious opportunity.

Incapability dictates not having the ability. Laziness dictates not having the intent, so the soul feels pain due to missing out on a precious opportunity. Its amount is relative to how much the soul is attached to that opportunity that it missed out on, and the delight for it when it is attained and from its sweetness.

Being cowardly and miserly are affiliated because they do not benefit with wealth and physically, and they are from the means of pain. This is because a cowardly person misses out on beloved matters, happiness and great delight which cannot be acquired except with sacrifice and courage. Miserliness also prevents that which is much lesser than delight etc. These two characteristics are the greatest means for pains.

A burdensome debt and being overpowered by people are affiliated and they are painful for the soul and torture it. One is a truthful overpowering, which is being burdened with a debt and the second is a false overpowering, which is being overpowered by people. Also, a burden of debt is overpowering, generally due to reasons by the worshipper, the overwhelming of being overpowered by people is without choice.’

[Badai’ al-Fawaid 2/207]

 


رقم 20 – لقمة رمضانية 1440هـ

الهم والحزن

عن أنس بن مالك رضي الله عنه قال : كثيرا ما كنت أسمع النبي صلى الله عليه وسلم يدعو بهؤلاء الكلمات:

»      اللهم إني أعوذ بك من الهَمِّ، والحَزَن، والعجز، والكسل، والبُخل، وضَلَعِ الدَّينِ، وقَهْرِ الرجال «

 رواه البخاري ومسلم والنسائي. قال أبو عيسى هذا حديث غريب من هذا الوجه من حديث عمرو بن أبي عمرو قال الترمذي : حديث غريب . حسنه الترمذي قال  الشيخ الألباني : صحيح

عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَبِي طَلْحَةَ : ” الْتَمِسْ غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي حَتَّى أَخْرُجَ إِلَى خَيْبَرَ “.

فَخَرَجَ بِي أَبُو طَلْحَةَ مُرْدِفِي وَأَنَا غُلَامٌ رَاهَقْتُ الْحُلُمَ، فَكُنْتُ أَخْدُمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ كَثِيرًا يَقُولُ :

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ “.

ثُمَّ قَدِمْنَا خَيْبَرَ، فَلَمَّا فَتَحَ اللَّهُ عَلَيْهِ الْحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا، وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنَى بِهَا، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” آذِنْ مَنْ حَوْلَكَ “.

فَكَانَتْ تِلْكَ وَلِيمَةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى صَفِيَّةَ، ثُمَّ خَرَجْنَا إِلَى الْمَدِينَةِ قَالَ : فَرَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحَوِّي لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ، فَيَضَعُ رُكْبَتَهُ فَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ، فَسِرْنَا حَتَّى إِذَا أَشْرَفْنَا عَلَى الْمَدِينَةِ نَظَرَ إِلَى أُحُدٍ، فَقَالَ : ” هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ “. ثُمَّ نَظَرَ إِلَى الْمَدِينَةِ، فَقَالَ : ” اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ لَابَتَيْهَا بِمِثْلِ مَا حَرَّمَ إِبْرَاهِيمُ مَكَّةَ، اللَّهُمَّ بَارِكْ لَهُمْ فِي مُدِّهِمْ وَصَاعِهِمْ “.

الكتاب: الجامع المسند الصحيح المختصر من أمور رسول الله صلى الله عليه وسلم وسننه وأيامه = صحيح البخاري

قال الإمام ابن قيم الجوزية رحمه الله في تفسيره القيم:

(( ومن ذلك قوله اللهم إني أعوذ بك من الهم والحزن والعجز والكسل والجبن والبخل وضلع الدين وغلبة الرجال ))

رواه البخاري ومسلم والنسائي.

فاستعاذ من ثمانية أشياء كل اثنين منها قرينان:

فالهم والحزن قرينان وهما من آلام الروح ومعذباتها والفرق بينهما:

أن الهم توقع الشر في المستقبل والحزن التألم على حصول المكروه في الماضي أو فوات المحبوب وكلاهما تألم وعذاب يرد على الروح فإن تعلق بالماضي سمي حزنا وإن تعلق بالمستقبل سمي همًّا.

والعجز والكسل قرينان وهما من أسباب الألم لأنهما يستلزمان فوات المحبوب فالعجز يستلزم عدم القدرة والكسل يستلزم عدم إرادته فتتألم الروح لفواته بحسب تعلقها به والتذاذها بإدراكه لو حصل.

والجبن والبخل قرينان لأنهما عدم النفع بالمال والبدن وهما من أسباب الألم لأن الجبان تفوته محبوبات ومفرحات وملذوذات عظيمة لا تنال إلا بالبذل والشجاعة والبخل يحول بينه دونها أيضا فهذان الخلقان من أعظم أسباب الآلام.

وضلع الدين وقهر الرجال قرينان وهما مؤلمان للنفس معذبان لها أحدهما قهر بحق وهو ضلع الدين والثاني قهر بباطل وهو غلبة الرجال وأيضا فضلع الدين قهر بسبب من العبد في الغالب وغلبة الرجال قهر بغير اختياره.

بدائع الفوائد 2/207

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