The Prophet, peace and blessings be upon him, used to say:

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

"O Allah, I seek refuge in You from worry and sadness, inability and laziness, cowardice and miserliness, the crushing burden of debt, and being overpowered by people."

Reported by al-Bukhari (6369) from Anas, may Allah be pleased with him.

The "crushing burden of debt" means its weight and severity, while "being overpowered by people" refers to their domination and oppression. A Muslim asks their Lord for protection from emotional pain, from being unable to act or failing to act despite being able, and from burdens that may weigh heavily on their life. This supplication is not limited to someone already facing a crisis; a Muslim may seek refuge from these things before they occur.

When distressed, the Prophet, peace and blessings be upon him, used to say:

لَا إِلَهَ إِلَّا اللَّهُ العَظِيمُ الحَلِيمُ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الأَرْضِ وَرَبُّ العَرْشِ الكَرِيمِ

"None has the right to be worshipped except Allah, the Magnificent, the Forbearing. None has the right to be worshipped except Allah, Lord of the Magnificent Throne. None has the right to be worshipped except Allah, Lord of the heavens, Lord of the earth, and Lord of the Noble Throne."

Reported by al-Bukhari (6346) and Muslim (2730) from Ibn Abbas, may Allah be pleased with them both.

This supplication is founded upon affirming Allah's oneness and magnifying Him. It reminds the heart that however great the distress may be, Allah is greater, and that the Throne, the heavens, and the earth are all under His ownership and governance.

Yunus, peace be upon him, supplicated with these words:

لَا إِلَهَ إِلَّا أَنْتَ، سُبْحَانَكَ، إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

"None has the right to be worshipped except You. Glory be to You. Indeed, I have been among the wrongdoers."

{وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ . فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الغَمِّ وَكَذَلِكَ نُنْجِي المُؤْمِنِينَ}

Allah, Most High, says about Yunus, peace be upon him: {And remember the man of the fish, when he departed in anger and thought that We would not constrain him. Then he called out in the darkness: "None has the right to be worshipped except You. Glory be to You. Indeed, I have been among the wrongdoers." So We answered him and rescued him from anguish. And in this way We rescue the believers.} [Al-Anbiya: 87-88; translation of the meaning].

Here, the words {We would not constrain him} mean that We would not place him in difficulty. They do not mean that Yunus, peace be upon him, thought Allah lacked the power to act upon him; the prophets know that Allah has power over all things.

At-Tirmidhi (3505) reported from Sa'd ibn Abi Waqqas, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, spoke of Allah answering a Muslim who supplicates with the supplication of the man of the fish. This is an authentic hadith. The supplication affirms Allah's oneness, declares His perfection, and acknowledges one's shortcomings. The servant turns back to their Lord and does not attach their heart to anyone else.

اللَّهُمَّ إِنِّي عَبْدُكَ، ابْنُ عَبْدِكَ، ابْنُ أَمَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي، وَنُورَ صَدْرِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي

"O Allah, I am Your servant, the son of Your servant, the son of Your female servant. My forelock is in Your hand. Your judgment over me is carried out, and Your decree concerning me is just. I ask You by every name that belongs to You, by which You have named Yourself, which You have taught to any of Your creation, which You have revealed in Your Book, or which You have kept to Yourself in the knowledge of the unseen with You, to make the Quran the springtime of my heart, the light of my chest, the clearing away of my sadness, and the departure of my worry."

Reported by Ahmad (3712) from Abdullah ibn Mas'ud, may Allah be pleased with him. Shu'ayb al-Arna'ut authenticated the hadith in Takhrij al-Awasim wa al-Qawasim (6/272). The narration promises that worry and sadness will be removed and replaced with joy.

"My forelock is in Your hand" acknowledges that the servant is under Allah's ownership and governance, while "Your decree concerning me is just" expresses belief that Allah wrongs no one. The supplication seeks nearness to Allah through His names, including names whose knowledge He has kept to Himself; His names are not confined to those we know. The servant asks that the Quran bring their heart to life as spring brings the earth to life, and remove their sadness and worry. They therefore give attention to reciting it, understanding it, and acting upon it, rather than merely repeating the supplication while abandoning the Quran.

اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ

"O Allah, I hope for Your mercy. Do not leave me to myself for the blink of an eye, and set all my affairs right. None has the right to be worshipped except You."

Reported by Abu Dawud (5090) from Abu Bakrah, may Allah be pleased with him. Al-Albani graded its chain of narration hasan.

"Do not leave me to myself" means: do not leave me relying on myself without Your help and guidance. It is a request for mercy and for all one's affairs to be put right, not simply a request that the feeling of distress disappear.

اللَّهُ، اللَّهُ رَبِّي، لَا أُشْرِكُ بِهِ شَيْئًا

"Allah, Allah is my Lord. I do not associate anything with Him."

The Prophet, peace and blessings be upon him, taught Asma' bint Umays, may Allah be pleased with her, these words to say when distressed. Reported by Abu Dawud (1525), and authenticated by al-Albani.

These words affirm Allah's lordship and oneness and declare one's freedom from shirk.

It is reported that when something distressed the Prophet, peace and blessings be upon him, he said:

يَا حَيُّ يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ

"O Ever-Living, O Sustainer of all, through Your mercy I seek help."

Reported by at-Tirmidhi (3524). It is a hasan hadith.

The longer wording appears in the Prophet's advice, peace and blessings be upon him, to Fatimah, may Allah be pleased with her, to say it in the morning and evening:

يَا حَيُّ يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ، أَصْلِحْ لِي شَأْنِي كُلَّهُ، وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ

"O Ever-Living, O Sustainer of all, through Your mercy I seek help. Set all my affairs right, and do not leave me to myself for the blink of an eye."

Reported by an-Nasa'i in As-Sunan al-Kubra (10405), and graded hasan by al-Albani in Sahih at-Targhib (661).

This wording is among the morning and evening adhkar, and it may also be used as a supplication at other times. "Al-Hayy" is the One whose life is perfect and who never dies. "Al-Qayyum" is the One who subsists by Himself, has no need of His creation, and sustains and governs them. The supplication asks Allah through these two names and expresses one's need for His mercy and help. See Morning Adhkar and Evening Adhkar to learn what is said at these two times.

حَسْبُنَا اللَّهُ وَنِعْمَ الوَكِيلُ

"Allah is sufficient for us, and He is the best One to whom we entrust our affairs."

{الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ، فَزَادَهُمْ إِيمَانًا، وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الوَكِيلُ}

Allah, Most High, says: {Those to whom people said, "The people have gathered against you, so fear them," but it increased them in faith, and they said, "Allah is sufficient for us, and He is the best One to whom we entrust our affairs."} [Al Imran: 173; translation of the meaning].

Al-Bukhari (4563) reported from Ibn Abbas, may Allah be pleased with them both, that these words were said by Ibrahim, peace be upon him, when he was cast into the fire, and by Muhammad, peace and blessings be upon him, when he was told that people had gathered against him.

Their meaning is that Allah is sufficient for us and is the best One to whom we entrust our affairs. They are not words of revenge against everyone who disagrees with a person; rather, they express reliance upon Allah and the seeking of His protection and sufficiency.

When sadness is caused by a calamity, such as the death of a relative or the loss of wealth, it is from the Sunnah for a Muslim to say:

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي، وَأَخْلِفْ لِي خَيْرًا مِنْهَا

"Indeed, we belong to Allah, and indeed, to Him we will return. O Allah, reward me in my calamity and replace it for me with something better."

Reported by Muslim (918) from Umm Salamah, may Allah be pleased with her. It promises reward and a good replacement for the person who says it when a calamity strikes. It acknowledges that we belong to Allah and will return to Him, and asks for reward and compensation. Sadness does not have to disappear, nor do tears have to stop, before a Muslim supplicates with it.

Seeking forgiveness is a great act of worship. The texts show that it is a means of forgiveness, blessing, and relief when accompanied by sincere repentance and upright conduct. This does not guarantee the removal of every hardship or the receipt of a particular provision at a time the servant specifies; all affairs belong to Allah, and His wisdom is perfect.

{فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا . يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا . وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا}

Allah, Most High, says about Nuh, peace be upon him: {I said, "Seek your Lord's forgiveness; indeed, He is ever Forgiving. He will send abundant rain upon you, increase you in wealth and children, and provide you with gardens and rivers."} [Nuh: 10-12; translation of the meaning].

Among the forms of seeking forgiveness is:

أَسْتَغْفِرُ اللَّهَ وَأَتُوبُ إِلَيْهِ

"I seek Allah's forgiveness and turn to Him in repentance."

This wording occurs in the hadith reported by al-Bukhari (6307), which describes the Prophet's frequent seeking of forgiveness, peace and blessings be upon him. Seeking forgiveness does not replace leaving a sin and repenting from it. However, someone who is struggling against their own weakness should not stop asking for forgiveness because of that weakness. For further detail, read The Virtue of Istighfar and Its Best Forms.

It is established that whoever sends salah upon the Prophet, peace and blessings be upon him, once receives salah from Allah ten times because of it. Reported by Muslim (408). The hadith of Ubayy ibn Ka'b, may Allah be pleased with him, mentions being relieved of worry and forgiven one's sins. It was reported by at-Tirmidhi (2457), who graded it hasan, while some hadith scholars graded it weak. Hadith scholars have differed over its authenticity. It should not be understood as an instruction to leave other prescribed supplications or as a guarantee that every worldly request will be fulfilled at a particular time.

Allah's salah upon His servant is His praise of them in the highest assembly; it is not prayer like the prayer performed by people. Our salah upon the Prophet, peace and blessings be upon him, is a supplication asking Allah to bestow His salah upon him.

{إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا}

Allah, Most High, says: {Indeed, Allah bestows His salah upon the Prophet, and His angels pray for him. O you who believe, ask Allah to bestow His salah upon him and send him greetings of peace.} [Al-Ahzab: 56; translation of the meaning].

Among its best forms is the Ibrahimiyyah supplication:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ

"O Allah, bestow Your praise upon Muhammad and the family of Muhammad, as You bestowed Your praise upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious. O Allah, bestow Your blessings upon Muhammad and the family of Muhammad, as You bestowed Your blessings upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious."

Reported by al-Bukhari (3370) with this wording. Its meaning is to ask Allah to bestow His salah and blessings upon His Prophet and his family, not to ask the Prophet, peace and blessings be upon him, to relieve distress. For more explanation, see The Virtue of Sending Salah Upon the Prophet.