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"

Ibn al-Qayyam wrote : From Sahihain (Bukhari and Muslim): Narrated by Ibn Abbas Radi Allaho Anh: The Messenger of Allah (صَلَّى الله عليه وسلم) used to say in times of distress: "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 seven heavens, the Lord of the earth, and the Lord of the Honorable Throne."

عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، كَانَ إِذَا حَزَبَهُ أَمْرٌ، قَالَ: «يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

From Tirmidhi: Narrated by Anas Radi Allaho Anh: The Messenger of Allah (صَلَّى الله عليه وسلم) when distressed by a matter, would say: "O Ever-Living, O Sustainer, in Your Mercy I seek relief."

عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، كَانَ إِذَا أَهَّمَهُ الْأَمْرُ، رَفَعَ طَرْفَهُ إِلَى السَّمَاءِ فَقَالَ: «سُبْحَانَ اللَّهِ الْعَظِيمِ» ، وَإِذَا اجْتَهَدَ فِي الدُّعَاءِ قَالَ: «يَا حَيُّ يَا قَيُّومُ

Tirmidhi: Narrated by Abu Hurairah Radi Allaho Anh: When the Prophet (صَلَّى الله عليه وسلم) was concerned about something, he would look up to the sky and say: "Glory be to Allah, the Most Great." And when he would make a strong supplication, he would say: "O Ever-Living, O Sustainer."

عَنْ أبي بكرة، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «دَعَوَاتُ الْمَكْرُوبِ: اللُّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لا إله إلا أنت

From Sunan Abu Dawood: Narrated by Abi Bakrah: The Messenger of Allah (صَلَّى الله عليه وسلم) said: "The supplications for distress are: O Allah, I hope for Your mercy. Do not leave me to myself even for the blink of an eye, and rectify all of my affairs. There is no deity except You.

عَنْ أسماء بنت عميس قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عليه وَسَلَّمَ:  أَلَا أُعَلِّمُكِ كَلِمَاتٍ تَقُولِيهِنَّ عَنْدَ الْكَرْبِ، أَوْ فِي الْكَرْبِ: اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا وَفِي رِوَايَةٍ أَنَّهَا تُقَالُ سَبْعَ مَرَّاتٍ أخرجه أبو داود في الصلاة، وابن ماجه

From Sunan Abu Dawood: Narrated by Asma Bint Umays Radi Allaho Anha : The Messenger of Allah  (صَلَّى الله عليه وسلم) said: "Should I teach you words to say in times of distress? 'Allah is my Lord; I do not associate anything with Him.'" In another narration, it is stated to say this seven times.

وَفِي مُسْنَدِ الْإِمَامِ أَحْمَدَ عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا أَصَابَ عَبْدًا هَمٌّ وَلَا حُزْنٌ فَقَالَ: اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ: أَنْ تَجْعَلَ الْقُرْآنَ الْعَظِيمَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلَّا أَذْهَبَ اللَّهُ حُزْنَهُ وَهَمَّهُ، وَأَبْدَلَهُ مَكَانَهُ فَرَحًا

From Musnad Ahmad: Narrated by Ibn Masood Radi Allaho Anh: The Prophet (صَلَّى الله عليه وسلم) said: "Whenever a servant is struck with sadness or grief and says, 'O Allah, I am Your servant, the son of Your servant, the son of Your maidservant; my forelock is in Your hand, Your command over me is ever executed, and Your decree over me is just. I ask You by every name You have named Yourself with, revealed in Your book, taught to any of Your creation, or kept hidden in the unseen with You, to make the Quran the spring of my heart, the light of my chest, the remover of my sadness, and the end of my grief,' Allah will remove his sorrow and replace it with happiness." (Sahih - authenticated by Ibn Hibban)

وَفِي الترمذي عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «دَعْوَةُ ذِي النُّونِ إِذْ دَعَا رَبَّهُ وَهُوَ فِي بَطْنِ الْحُوتِ: لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَيْءٍ قَطُّ إِلَّا اسْتُجِيبَ لَهُ وَفِي رِوَايَةٍ «إِنِّي لَأَعْلَمُ كَلِمَةً لَا يَقُولُهَا مَكْرُوبٌ إِلَّا فَرَّجَ اللَّهُ عَنْهُ: كَلِمَةَ أَخِي يُونُسَ

From Tirmidhi: Narrated by Sa’ad bin Abi Waqqas Radi Allaho Anh: The Messenger of Allah (صَلَّى الله عليه وسلم) said: "The supplication of Dhun-Noon (Prophet Yunus) when he prayed while in the belly of the whale was: 'None has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.' No Muslim ever prays with this supplication except that Allah answers him." In another narration: "I know words that no distressed person says but Allah relieves him: the words of my brother Yunus."

وَفِي سُنَنِ أبي داودعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ الْمَسْجِدَ، فَإِذَا هُوَ بِرَجُلٍ مِنَ الْأَنْصَارِ يُقَالُ لَهُ: أبو أمامة، فَقَالَ: «يَا أبا أمامة مَالِي أَرَاكَ فِي الْمَسْجِدِ فِي غَيْرِ وَقْتِ الصَّلَاةِ؟» فَقَالَ: هُمُومٌ لَزِمَتْنِي، وَدُيُونٌ يَا رَسُولَ اللَّهِ، فَقَالَ: «أَلَا أُعَلِّمُكَ كَلَامًا إِذَا أَنْتَ قُلْتَهُ أَذْهَبَ اللَّهُ عَزَّ وَجَلَّ هَمَّكَ وَقَضَى دَيْنَكَ؟» قَالَ: قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ، قَالَ: «قُلْ إِذَا أَصْبَحْتَ وَإِذَا أَمْسَيْتَ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَأَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ وَالْبُخْلِ، وَأَعُوذُ بِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ» ، قال: فَفَعَلْتُ ذَلِكَ، فَأَذْهَبَ اللَّهُ عَزَّ وَجَلَّ هَمِّي، وَقَضَى عَنِّي دَيْنِي 

From Sunan Abu Dawood: Narrated by Abu Saeed Al-Khudri Radi Allaho Anh: One day the Messenger of Allah (صَلَّى الله عليه وسلم) entered the mosque and saw a man from the Ansaar, named Abu Umamah, sitting there at a time other than for prayer. He asked, "O Abu Umamah, why are you sitting in the mosque at a time other than for prayer?" He replied, "O Messenger of Allah, I am overwhelmed by grief and debts." The Prophet said, "Shall I teach you words that if you say them, Allah will remove your grief and settle your debts?" He responded, "Yes, O Messenger of Allah." The Prophet said: "Say every morning and evening: 'O Allah, I seek refuge in You from grief and sadness, from weakness and laziness, from cowardice and miserliness, and from being overwhelmed by debt and the oppression of men.'" Abu Umamah reported that when he recited these words, Allah removed his grief and settled his debts.

اللَّهُمَّ لاَ سَهْلَ إِلاَّ مَا جَعَلْتَهُ سَهْلاً، وَأَنْتَ تَجْعَلُ الْحَزْنَ إِذَا شِئْتَ سَهْلاً ~ الراوي : أنس بن مالك أخرجه ابن حبان 974

O Allah, there is no ease other than what You make easy. By your Will, You ease the sorrow

Narrated by Abu Umamah: "I did as the Prophet (peace be upon him) instructed, and Allah removed my grief and settled my debts."

وَفِي سُنَنِ أبي داود عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ لَزِمَ الِاسْتِغْفَارَ، جَعَلَ اللَّهُ لَهُ مِنْ كُلِّ هَمٍّ فَرَجًا، وَمِنْ كُلِّ ضِيقٍ مَخْرَجًا، وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

From Sunan Abu Dawood: Narrated by Ibn Abbas Radi Allaho Anh : The Messenger of Allah (صَلَّى الله عليه وسلم) said: "Whoever consistently seeks forgiveness, Allah will provide him relief from every worry, a way out from every hardship, and will provide him sustenance from sources he never expected."

وَفِي الْمُسْنَدِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا حَزَبَهُ أَمْرٌ، فَزِعَ إِلَى الصَّلَاةِ وَقَدْ قَالَ تَعَالَى: «وَاسْتَعِينُوا بالصبر والصلاة

From Musnad Ahmad: The Prophet (صَلَّى الله عليه وسلم) would turn to prayer whenever he faced a matter of concern. Allah says: "And seek help through patience and prayer." (Baqarah:45)

وَفِي السُّنَنِ : عَلَيْكُمْ بِالْجِهَادِ، فَإِنَّهُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ، يَدْفَعُ اللَّهُ بِهِ عَنِ النُّفُوسِ الْهَمَّ وَالْغَمَّ

From Sunan: The Prophet (صَلَّى الله عليه وسلم) said: "Engage in Jihad, for it is one of the gates to Paradise that Allah uses to remove distress and sorrow from the hearts."

وَيُذْكَرُ عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  مَنْ كَثُرَتْ هُمُومُهُ وَغُمُومُهُ، فَلْيُكْثِرْ مِنْ قَوْلِ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ وثَبَتَ فِي الصَّحِيحَيْنِ أَنَّهَا كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ وَفِي الترمذي: أَنَّهَا بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ

Reported from Ibn Abbas Radi Allaho Anh: The Prophet (صَلَّى الله عليه وسلم) said: "Whoever finds his concerns and anxieties overwhelming, let him frequently say: 'There is no power and no strength except with Allah.' Reported in Sahihain: This phrase "There is no power and no strength except with Allah" is a treasure from the treasures of Paradise & reported in Tirmidhi: This phrase is "a gate from the gates of Paradise."

The Fifteen medicines / remedies for sorrow & grief:

1st medicine / remedy is تَوْحِيدُ الرُّبُوبِيَّةِ (Tauheed in Lordship).

2nd medicine / remedy is تَوْحِيدُ الْإِلَهِيَّةِ (Tauheed in Divinity).

3rd medicine / remedy is التَّوْحِيدُ الْعِلْمِيُّ الِاعْتِقَادِيُّ (Tauheed in Knowledge and Belief).

4^th medicine / remedy: تَنْزِيهُ الرَّبِّ تَعَالَى عَنْ أَنْ يَظْلِمَ عَبْدَهُ، أَوْ يَأْخُذَهُ بِلَا سَبَبٍ مِنَ الْعَبْدِ يُوجِبُ ذَلِكَ

Glorifying the Lord: Affirm that Allah does not wrong His servant or punish without a reason that warrants it.

5^th medicine/remedy: اعْتِرَافُ الْعَبْدِ بِأَنَّهُ هُوَ الظَّالِمُ

Acknowledging personal wrongdoing: Recognize that any wrongdoing or injustice comes from the servant, not from Allah.

6^th medicine / remedy:

التَّوَسُّلُ إِلَى الرَّبِّ تَعَالَى بِأَحَبِّ الْأَشْيَاءِ، وَهُوَ أَسْمَاؤُهُ وَصِفَاتُهُ، وَمِنْ أَجْمَعِهَا لِمَعَانِي الْأَسْمَاءِ وَالصِّفَاتِ: الْحَيُّ الْقَيُّومُ

Using Beloved Means to Seek Allah: Invoke Allah through His most beloved names and attributes, especially “The Ever-Living” (الْحَيُّ) and “The Sustainer” (الْقَيُّومُ), which encompass the meanings of all other names and attributes.

7^th medicine / remedy: الِاسْتِعَانَةُ بِهِ وَحْدَهُ

Seeking Help Solely from Allah: Rely on and seek assistance only from Allah.

8^th medicine / remedy: إِقْرَارُ الْعَبْدِ لَهُ بِالرَّجَاءِ

Expressing Hope in Allah: Admit to Allah that all hope and expectation rests with Him.

9^th medicine /remedy: تَحْقِيقُ التَّوَكُّلِ عَلَيْهِ، وَالتَّفْوِيضِ إِلَيْهِ

Establishing True Reliance: Have complete trust in Allah, entrust all affairs to Him, and acknowledge that one’s destiny is in His hands. Affirm that His decrees are just and His judgments are executed with wisdom.

10^th medicine / remedy: أَنْ يَرْتَعَ قَلْبُهُ فِي رِيَاضِ الْقُرْآنِ

Finding comfort in the Quran: Let the heart immerse in the Quran, making it a source of joy and guidance. Use the Quran to illuminate the darkness of doubts and desires, console in times of loss, and heal the ailments of the heart. It should be a remedy for sadness and a cure for distress.

11^th medicine / Remedy: الِاسْتِغْفَارُ

Seeking Forgiveness: Regularly seek Allah’s forgiveness (Istighfaar).

12^th medicine / Remedy:  التَّوْبَةُ

Repentance: Continuously repent for sins (Taubah).

13^th medicine / Remedy:  الْجِهَادُ والخروج في سبيل الله

Jihad (going out in the path of Allah): Strive in Allah’s cause, as it opens the gates to Paradise and alleviates distress and sorrow.

14^th medicine / remedy: الصَّلَاةُ

Performing Prayer: Maintain regular prayers as they are a source of solace and strength.

15^th medicine / remedy: الْبَرَاءَةُ مِنَ الْحَوْلِ وَالْقُوَّةِ وَتَفْوِيضُهُمَا إِلَى مَنْ هُمَا بِيَدِهِ

Renouncing Self-Power: Deny any power or strength of one’s own and entrust them entirely to Allah, who controls all power and strength.

These remedies provide a comprehensive solution for treating distress, anxiety, grief, and sorrow. If these do not suffice, the condition may have become chronic and deeply rooted. In such a case, a complete spiritual and emotional overhaul is necessary. The patient needs a deep care, purification, counseling & the therapist will need a lot of time to treat his patient, & seek Allah’s Help for the Shifa to come down from the skies.

Allah created humans and their bodies to achieve a state of perfection. When any organ loses its perfection, it experiences pain. The heart, as the leader of the organs, also has a state of perfection. When it loses this state, it suffers from ailments such as sadness, grief, and anguish.

How divine remedies affect diseases

Allah created the human body with each organ having an ideal state of health and function it can reach. When an organ falls short of its perfection, it experiences pain. Likewise, Allah established an ideal state for the heart, which is the guiding organ of the body. When the heart falls from this state, it suffers from various emotional pains and disorders, such as sadness, grief, and distress.

When the eye loses its ability to see, the ear its ability to hear, and the tongue its ability to speak, these organs have lost their purpose and perfection. Similarly, the heart was created to know and love its Creator, to worship Him alone, to find contentment and joy in His love, and to feel complete in relying on Him. The heart’s purpose is to love and hate, to be loyal and take a stand—all for Allah’s sake. It was created to remember Allah constantly, to love Him above all else, to hope in Him alone, and to revere Him more than anything. True joy, happiness, and sweetness come only when the heart fulfills these qualities; they are like nourishment, health, and life to the heart. Without them, sadness, grief, and distress will surround the heart, leaving it afflicted and burdened.

The most severe diseases that afflict the heart are Shirk (associating others with Allah), sins, and neglect—forgetting what pleases Allah, failing to connect all matters to Him, and not depending fully on Him. Other heart ailments include relying on others besides Allah, resisting His decrees, and disregarding or doubting His warnings and promises.

When considering heart diseases, one finds that the causes we discussed are the root of these issues. Therefore, the only true remedies are their opposites—the cures found in Prophetic guidance. As we noted earlier, illnesses are healed by their opposites, and health is maintained through familiar practices included in the Prophetic teachings. Tawheed (belief in the oneness of Allah) opens the way to all forms of goodness, happiness, joy, and fulfillment for a believer. Additionally, repentance to Allah removes the harmful, sinful sources of heart ailments. Tawheed acts as a protective diet for the heart, guarding it against harmful influences by closing the doors to evil.

Ancient doctors advised, "For physical health, one should eat and drink in moderation, and for the heart’s well-being, one should avoid sins." Thabit added, "Good health for the body comes from eating less, peace for the soul from sinning less, and tranquility for the tongue from speaking less." Sins are like poison to the heart—if they don’t destroy it, they still weaken it, making it less able to resist illness.

Reflecting on heart diseases reveals that the causes we mentioned are the root of these ailments. Thus, the only true cures are their opposites—the remedies found in Prophetic teachings. As previously mentioned, illness is countered by its opposite, and health is maintained through familiar practices within these teachings. **Tawheed** (the oneness of Allah) opens the way to all forms of goodness, happiness, joy, and fulfillment for the believer. Additionally, repentance to Allah removes the sinful, harmful sources of heart ailments. Tawheed serves as the heart’s protective diet, shielding it from harmful influences by closing the doors to evil. Through Tawheed, all paths to happiness and goodness open, while repentance and seeking forgiveness firmly close the doors to harm.

Ancient doctors advised, "To achieve physical health, one should eat and drink moderately; for the heart’s well-being, one should avoid sins." Thabit further explained, "The body thrives with less food, the soul finds peace by avoiding sin, and the tongue gains tranquility by speaking less." Sins act like poison to the heart—if they don’t destroy it, they will still weaken it, leaving the heart less capable of fighting off illness.

The greatest afflictions of the heart arise from indulging in its desires and lusts, while resisting these urges is the heart's greatest remedy. It’s important to note that ignorance and injustice are innately part of the self (Nafs). Because the Nafs is ignorant, it mistakenly believes that following its desires will bring relief, though this path leads to its own ruin. Additionally, because the Nafs is unjust, it resists the advice of a sincere healer. When given something harmful instead of a remedy, it readily accepts it, yet refuses the actual cure when offered. Since the self often prefers sickness over healing, it falls prey to multiple illnesses, eventually becoming so complicated that even a skilled doctor cannot diagnose or treat it. The worst outcome of all this is that the Nafs absolves itself of responsibility, first inwardly blaming Fate and its Creator, and eventually, it begins to express these complaints openly.

When a person reaches this stage of spiritual ailment, recovery is only possible if Allah’s Mercy intervenes, granting him a fresh start and providing the necessary means for healing. This is why the supplication during times of distress, as narrated by Ibn Abbas (may Allah be pleased with him), emphasizes Tawheed—the oneness of Allah in His Lordship and worship—glorifying Him and acknowledging His boundless Forbearance. These qualities of Glory and Forbearance are essential to complete His attributes of Power, Mercy, Kindness, and Forgiveness. Additionally, this Hadith highlights Allah’s Lordship over the upper and lower worlds and His supremacy above the Throne, the highest and mightiest of all creation. Recognizing Allah’s perfect Lordship calls for worshipping Him alone, in complete unity (Tawheed), with love, fear, hope, reverence, and obedience devoted solely to Him.

Affirming Allah's perfect glory means recognizing and attributing every form of perfection to Him while denying any flaws or resemblance to creation. Additionally, acknowledging Allah as Most Forbearing highlights the completeness of His Mercy and Kindness toward His creation.

When the heart grasps these truths, it will naturally seek to embrace qualities of love and glorification for Allah through Tawheed. This fills the heart with such joy and delight that it can rise above feelings of affliction, sadness, and grief. Indeed, when a person experiences what brings happiness and joy to the heart, the body becomes more resilient in fighting illness.

When one compares the heavy feelings of anguish to the uplifting meanings within the supplication for distress, they will find that these words are ideally suited to lift the heart from sorrow and replace it with the joy and elation of happiness. Only those who have experienced these feelings and whose hearts are illuminated with the light of truth that accompanies them will fully appreciate this subject.

Our beloved Prophet Muhammad  صلى الله عليه وسلم said, "Be guided or, at the very least, be restrained by the laws of Islam." Sheytaan, representing the force of evil, tempts our Nafs (inner self) to commit sins, which in turn harms the soul—a responsibility we each bear.

"يا حىُّ يا قَيُّومُ، برحمتِك أستغيثُ"

"O Ever-Living, Self-Subsisting, I urgently seek Your Mercy."

This supplication has a profound effect in easing grief. Allah’s attribute of being Ever-Living encompasses all forms of perfection, while "The Self-Subsisting" reflects His flawless actions. Together, Al-Hayy (The Ever-Living) and Al-Qayyum (The Self-Subsisting) are part of Allah’s Greatest Name, by which He responds to those who call upon Him and grants those who ask. Perfect Life is the opposite of illness and imperfection—just as the residents of Paradise never die, nor do they experience sadness, sorrow, or any form of affliction.

When life has an end, it implies limitations in actions and the ability to sustain. Being Ever-Living, however, is perfectly aligned with being Ever-Sustaining. The Ever-Living has no imperfection in His Being, and as the Self-Subsisting, Al-Qayyum, He can accomplish whatever He wills. Therefore, calling upon Allah by His Names Al-Hayy (The Ever-Living) and Al-Qayyum (The Self-Subsisting) has a profound impact in eliminating anything contrary to life and power.

Prophet Muhammad  صلى الله عليه وسلم would call upon Allah by His Lordship over Jibreel, Mikaeel, and Israfeel, asking for guidance in matters of truth where people had differed, according to Allah's Will, as the heart finds life through true guidance. Each of these three angels oversees a key aspect of life: Jibreel is entrusted with revelation, which nourishes the heart; Mikaeel is responsible for sustenance, providing life to the body; and Israfeel is tasked with blowing the Horn, signaling the resurrection when souls are returned to their bodies. Invoking Allah by His Lordship over these angels—each connected to an essential form of life—carries a unique power in fulfilling one’s hopes and desires.

Invoking Allah’s Name, Al-Qayyum, holds special power in bringing answers to supplications and ending afflictions. It is narrated in the Sunan and by Abu Hatim in his Sahih that Prophet Muhammad  صلى الله عليه وسلم said, "Allah’s Greatest Name is found within 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; there is no deity worthy of worship except Him, the Most Gracious, the Most Merciful.” (Quran 2:163)

And: “Alif-Laam-Meem. Allah—there is no deity worthy of worship except Him—the Ever-Living, the Sustainer of all existence.” (Quran 3:1–2)

Tirmidhi remarked 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 prayed, 'O Allah! I ask You by Your right to all praise, there is no deity worthy of worship except You, the Mannaan ~ Most Munificent, Creator of the heavens and the earth, O Owner of Praise and Honor. Ya Hayy-u-Ya Qayyum.' Prophet Muhammad  صلى الله عليه وسلم then said, 'He has called upon Allah using His Greatest Name, by which, if He is called, He responds, and if He is asked, He grants.'"

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

For this reason, Prophet Muhammad  صلى الله عليه وسلم would often say, “Ya Hayy, Ya Qayyum” when making supplication.

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

The Prophet’s supplication: “O Allah, I seek Your Mercy. Do not leave me to rely on myself even for a moment, and lead all my affairs to success. There is no deity worthy of worship but You.”

This prayer calls upon Allah, in Whose Hands is all goodness. It expresses complete dependence on Allah, entrusting all matters to Him alone, and asking Him to bring success. It also includes a plea to not be left to rely on one’s own self and invokes Allah by affirming His Oneness. These elements are particularly powerful in easing grief. Similarly, the Prophet’s words, “Allah is my Lord, I associate none with Him,” carry this same effect. Likewise, as narrated by Ibn Masood (may Allah be pleased with him): “O Allah, I am Your servant, the child of Your servant.”

وَفِي مُسْنَدِ الْإِمَامِ أَحْمَدَ عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا أَصَابَ عَبْدًا هَمٌّ وَلَا حُزْنٌ فَقَالَ: اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ: أَنْ تَجْعَلَ الْقُرْآنَ الْعَظِيمَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي، إِلَّا أَذْهَبَ اللَّهُ حُزْنَهُ وَهَمَّهُ، وَأَبْدَلَهُ مَكَانَهُ فَرَحًا

This Hadith encompasses profound divine knowledge and the hidden depths of servitude to Allah, which no book can fully convey. It acknowledges the servant’s submission to Allah, as well as the submission of his parents, emphasizing that the servant’s forelock is in Allah’s Hand, and Allah alone controls his destiny. The servant cannot bring about benefit, harm, life, death, or resurrection without Allah’s will. When the servant’s forelock rests in another’s grasp, he truly owns nothing of himself; he is fully within the grip, power, and authority of his Lord.

The Prophet Muhammad  صلى الله عليه وسلم said, “Your Decision on me will surely come to pass, and Your Judgment on me is certainly Just.” This part of the Hadith highlights two central aspects of Tawheed (Oneness of Allah): it confirms belief in Predestination, acknowledging that Allah’s decrees for His servants are inevitable, and that no one can evade or alter them.

Allah’s Decisions are inherently just and contain no injustice toward His servants. Rather, His Decisions are always based on justice and mercy. Injustice is a flaw that arises from some need, ignorance, or misuse of power—qualities that can never apply to Allah, who has complete knowledge of all things, requires nothing and no one, while all are in need of Him, and who is the Most Just in all affairs. Every aspect of Allah’s Decisions is filled with Wisdom and Perfection, and none of it falls outside His Power or Will. Allah’s Wisdom is as all-encompassing as His Power and Will, which is why the Prophet Muhammad صلى الله عليه وسلمresponded in confidence when his people tried to frighten 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 I bear witness before you, that I am free from all that you associate as partners in worship with Him. So, gather together and plot against me, all of you, and do not hold back. I put my trust in Allah, my Lord and your Lord! There is no living creature but that He holds its forelock. Indeed, my Lord is on the Straight Path (the truth)." (Quran 11:54-56)

This verse indicates that, while Allah has full control over His servants and directs their affairs as He wills, He always acts with wisdom, justice, kindness, and mercy. The Prophet’s statement, "Your Decision regarding me will certainly come to pass," reflects this same understanding, similar to Allah’s words in the Quran.

مَا مِن دَابَّةٍ إلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا

"There is no living creature but that He holds its forelock." (Quran 11:56) Likewise, the Prophet's statement, "Your Judgment on me is certainly Just," mirrors Allah’s words.

إنَّ رَبِّى عَلَى صِرَاطٍ مُّسْتَقِيمٍ

"Indeed, my Lord is on the Straight Path (the truth)." (Quran 11:56)

Then, the Prophet Muhammad  صلى الله عليه وسلم called upon Allah using all His Names—those known to His servants and those unknown, including the Names He has kept exclusively for Himself, beyond the knowledge of any angel or messenger. This type of supplication is among the most beloved to Allah and is highly effective in fulfilling one’s needs and requests.

Prophet Muhammad  صلى الله عليه وسلم then asked Allah to make the Quran like a spring of water in his heart, and to make it a cure for his sadness and grief, just as medicine heals an illness, restoring health and vitality. He prayed that the Quran would cleanse the heart, removing any rust or impurities. When used sincerely, this remedy will surely lift the ailment, replacing it with complete healing, strength, and renewed energy.

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

The supplication made by Zunn-Noon (Prophet Yunus, peace be upon him) embodies an affirmation of Tawheed (the Oneness of Allah) and praises Allah’s Perfection. It also includes the servant's acknowledgment of his own wrongs and sins, making this supplication a powerful remedy for sadness, grief, and distress, and a highly effective means of seeking Allah’s help and deliverance. Tawheed and praising Allah involve affirming His absolute perfection and rejecting any shortcomings. Recognizing Allah’s justice reflects the servant’s faith in Allah’s laws and the principles of reward and punishment, leading the servant to humility, repentance, and a request for forgiveness. This supplication includes four essential aspects: Tawheed, praise for Allah, affirmation of one’s servitude, and confession of 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.”

This supplication asks Allah’s protection from eight matters, grouped in four pairs: grief and anguish, inability and laziness, cowardice and miserliness, and the burden of debt and the dominance of others. When something unwelcome affects the heart, it may cause either immediate sorrow or future anxiety, potentially impacting the servant’s important matters. If a person fails to fulfill vital needs, it may be due to either an inability or a lack of motivation to pursue them. When one does not benefit others or themselves, it is often due to either cowardice or unwillingness to spend resources. Domination over a person may occur through indebtedness or through being unjustly overpowered by others. This Hadith seeks protection from all these types of harm.

Seeking forgiveness has a powerful impact on alleviating grief, sorrow, sadness, and depression—a truth recognized by wise individuals across all nations. Sins and mistakes often lead to feelings of grief, fear, sadness, distress, and inner turmoil. Over time, those accustomed to wrongdoing may feel trapped by it, finding themselves committing the same actions to escape the depression and loneliness it brings. Since these are the effects of sins on the heart, the true remedy is to seek forgiveness and repent to Allah.

Prayer has a powerful effect in bringing relief, comfort, and joy to the heart, strengthening it and filling it with peace. It connects the heart and soul with Allah, bringing joy through closeness to Him, remembrance of Him, and the happiness of conversing with Him in prayer and supplication. In prayer, one stands before Allah, dedicating their entire body and strength to expressing servitude to Him. Prayer allows each organ and limb to fulfill its duty of worship while freeing the heart from thoughts of creation and worldly concerns. Thus, the focus of both heart and body is fully on the Creator, protected from the disturbances of Shetaan while in prayer. This is why prayer is among the most effective forms of healing, nourishment, and remedy, best suited for hearts that are spiritually healthy. Hearts that are ailing are like ailing bodies—they cannot fully benefit from wholesome nourishment.

Prayer is one of the most effective ways to gain the blessings of both this life and the hereafter, while protecting against harm in both worlds. It helps deter people from sin, heals heart ailments, wards off physical illness, brings light to the heart and face, and energizes both body and soul. Prayer also attracts sustenance, protects from injustice, aids the oppressed, calms desires, preserves blessings, averts punishment, invites mercy, alleviates hardships, and supports the body against many internal ailments.

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

In his Sunan, Ibn Majah narrated that Abu Hurairah Radi Allaho Anh said, “The Messenger of Allah, Prophet Muhammad  صلى الله عليه وسلم saw me asleep and suffering from stomach pain. He asked me in Persian, ‘O Abu Hurairah, does your stomach trouble you?’ I replied, ‘Yes, O Messenger of Allah.’ He then said, ‘Stand up and pray, for prayer is a cure’” (Weak Hadith).

If the skeptical doctor’s heart is unwilling to accept these truths, we address him in medical terms. Prayer serves as an exercise for both body and soul, involving a variety of movements and positions such as standing, bowing, prostrating, sitting, and transitioning between them, utilizing most joints. Prayer also engages many organs, including the stomach, intestines, and other digestive organs. Who can deny that these movements strengthen the body, especially when the soul is also uplifted and calmed in prayer? In such a state, the body gains strength, and pain subsides. However, for the ailment of hypocrisy, rejecting the Messengers’ teachings, and favoring disbelief, there is no cure except the Fire. Allah has said:

تَلَظَّى لاَ يَصْلاَهَا إلاَّ الأشْقَى الَّذِى كَذَّبَ وَتَوَلَّى

"Roaring and blazing, none will burn in it except the most wretched one, who denied and turned away." (92:14-16)

The impact of Jihad on alleviating sadness and grief is well known. When the heart is compelled to endure the rise and spread of evil, it often experiences increased sadness, depression, fear, and distress. However, when the soul engages in Jihad for the sake of Allah, Allah transforms that sorrow and grief into happiness and strength. Allah has said:

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

“Fight against them, and Allah will punish them by your hands, disgrace them, grant you victory over them, and heal the hearts of the believers. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise.” No action is more effective in lifting grief, sadness, and anguish from the heart than Jihad.

The impact of saying “There is no deity worthy of worship except Allah” in relieving depression is profound. These words express complete reliance on Allah alone, acknowledging that all matters, power, and strength belong solely to Him. They reflect a full submission to Allah’s authority over everything and affirm that the power to effect any change in this world or the higher realms rests with Allah alone. Nothing surpasses these words in conveying this truth.

It is said that no angel descends from or ascends to the heavens without saying, 

*"لاَ حَوْلَ ولا قُوَّةَ إلاَّ بالله"*

("There is no power or strength except through Allah"). These words are especially powerful in driving away the devil.