Ahadith 2751 – 2754 (below) are repeats. See linked text for related posts.
Volume 4, Book 53, Number 354 :
Narrated by Aslam
‘Umar (radiallaahu `anhu) said, “Were it not for those Muslims who have not come to existence yet, I would have distributed (the land of) every town I conquer among the fighters as the Prophet (sallallaahu `alayhi wasallam) distributed the land of Khaibar.”
Volume 4, Book 53, Number 355 :
Narrated by Abu Musa Al-Ashari (radiallaahu `anhu)
A bedouin asked the Prophet (sallallaahu `alayhi wasallam), “A man may fight for the sake of booty, and another may fight so that he may be mentioned by the people, and a third may fight to show his position (i.e. bravery); which of these regarded as fighting in Allah’s Cause?” The Prophet (sallallaahu `alayhi wasallam) said, “He who fights so that Allah’s Word (i.e. Islam) should be superior, fights for Allah’s Cause.”
Volume 4, Book 53, Number 356 :
Narrated by ‘Abdullah bin Abu Mulaika (radiallaahu `anhu)
Some silken cloaks with golden buttons were presented to the Prophet (sallallaahu `alayhi wasallam). He distributed them amongst his companions and kept one for Makhrama, bin Naufal. Later on Makhrama came along with his son Al-Miswar bin Makhrama (radiallaahu `anhumaa), and stood up at the gate and said (to his son). “Call him (i.e. the Prophet) to me.” The Prophet (sallallaahu `alayhi wasallam) heard his voice, took a silken cloak and brought it to him, placing those golden buttons in front of him saying, “O Abu-al-Miswar! I have kept this aside for you! O Abu-al Miswar! I have kept this aside for you!” Makhrama was a bad-tempered man.
Volume 4, Book 53, Number 357 :
Narrated by Anas bin Malik (radiallaahu `anhu)
People used to give some of their datepalms to the Prophet (sallallaahu `alayhi wasallam) (as a gift), till he conquered Bani Quraiza and Bani An-Nadir, whereupon he started returning their favors.
This hadith talks about Zubair ibn al-Awwam (radiallaahu `anhu), one of the earliest converts to Islam, how he owed a lot of debt to people when he died and how his son, Abdullah ibn az-Zubayr (radiallaahu `anhu), paid it all off within a short period of time by selling Zubair’s highly-valued properties. It’s just an interesting account that kept surprising me.. if millionaires are considered rich today, what would be their rank in society in those days? Yet, the Sahaaba were not afraid to give everything up for Allah, treat the poor and rich, slave and free, dark and fair alike. Is it humility that we’re missing today, or Imaan?
Volume 4, Book 53, Number 358 :
Narrated by ‘Abdullah bin Az-Zubair (radiallaahu `anhu)
When Az-Zubair (radiallaahu `anhu) got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me, “O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?” Az-Zubair (radiallaahu `anhu) added, “O my son! Sell our property and pay my debts.” Az-Zubair (radiallaahu `anhu) then willed one-third of his property and willed one-third of that portion to his sons; namely, ‘Abdullah’s sons. He said, “One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons.” (Hisham, a sub-narrator added, “Some of the sons of ‘Abdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and ‘Abbas. ‘Abdullah had nine sons and nine daughters at that time.” (The narrator ‘Abdullah added:) My father (Az-Zubair) went on drawing my attention to his debts saying, “If you should fail to pay part of the debts, appeal to my Master to help you.” By Allah! I could not understand what he meant till I asked, “O father! Who is your Master?” He replied, “Allah (is my Master).” By Allah, whenever I had any difficulty regarding his debts, I would say, “Master of Az-Zubair! Pay his debts on his behalf .” and Allah would (help me to) pay it. Az-Zubair was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Az Zubair would say, “No, (i won’t keep it as a trust), but I take it as a debt, for I am afraid it might be lost.” Az-Zubair was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Prophet, Abu Bakr, ‘Umar, and ‘Uthman. (‘Abdullah bin Az-Zubair added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakim bin Hizam met Abdullah bin Zubair and asked, “O my nephew! How much is the debt of my brother?” ‘Abdullah kept it as a secret and said, “One hundred thousand,” Hakim said, “By Allah! I don’t think your property will cover it.” On that ‘Abdullah said to him, “What if it is two million and two hundred thousand?” Hakim said, “I don’t think you can pay it; so if you are unable to pay all of it, I will help you.” Az-Zubair had already bought Al-Ghaba for one hundred and seventy thousand. ‘Abdullah sold it for one million and six hundred thousand. Then he called the people saying, “Any person who has any money claim on Az-Zubair should come to us in Al-Ghaba.” There came to him ‘Abdullah bin Ja’far whom Az-Zubair owed four hundred thousand. He said to ‘Abdullah bin Az-Zubair, “If you wish I will forgive you the debt.” ‘Abdullah (bin Az-Zubair) said, “No.” Then Ibn Ja’far said, “If you wish you can defer the payment if you should defer the payment of any debt.” Ibn Az-Zubair said, “No.” ‘Abdullah bin Ja’far said, “Give me a piece of the land.” ‘Abdullah bin AzZubair said (to him), “Yours is the land extending from this place to this place.” So, ‘Abdullah bin Az-Zubair sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He then went to Mu’awlya while ‘Amr bin ‘Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam’a were sitting with him. Mu’awiya asked, “At what price have you appraised Al-Ghaba?” He said, “One hundred thousand for each share,” Muawiya asked, “How many shares have been left?” ‘Abdullah replied, “Four and a half shares.” Al-Mundhir bin Az-Zubair said, “I would like to buy one share for one hundred thousand.” ‘Amr bin ‘Uthman said, “I would like to buy one share for one hundred thousand.” Ibn Zam’a said, “I would like to buy one share for one hundred thousand.” Muawiya said, “How much is left now?” ‘Abdullah replied, “One share and a half.” Muawiya said, “I would like to buy it for one hundred and fifty thousand.” ‘Abdullah also sold his part to Muawiya six hundred thousand. When Ibn AzZubair had paid all the debts. Az-Zubair’s sons said to him, “Distribute our inheritance among us.” He said, “No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, ‘Would those who have money claims on Az-Zubair come so that we may pay them their debt.” So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Az-Zubair had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.
Read this hadith in Arabic here.
Before anybody gets ideas as to how he acquired all this wealth, it must be noted that he was alive till the Battle of the Camel and he participated in most of the battles fought from Badr till Camel, if not all. Fighters had shares in war booty and wealth was pouring in from all sides after Conquest of Makkah. So it does seem very likely that a fighter of the Muslim army, and a commander at that, would accumulate this much with the passage of time. Even property worth 50 million plus? Yup!
Volume 4, Book 51, Number 2 :
Narrated by Amr bin Al-Harith (radiallaahu `anhu) (the brother of the wife of Allah’s Apostle, Juwaira bint Al-Harith)
When Allah’s Apostle (sallallaahu `alayhi wasallam) died, he did not leave any Dirham or Dinar (i.e. money), a slave or a slave woman or anything else except his white mule, his arms and a piece of land which he had given in charity.
Volume 4, Book 51, Number 3 :
Narrated by Talha bin Musarrif
I asked ‘Abdullah bin Abu Aufa (radiallaahu `anhu), “Did the Prophet (sallallaahu `alayhi wasallam) make a will?” He replied, “No,” I asked him, “How is it then that the making of a will has been enjoined on people, (or that they are ordered to make a will)?” He replied, “The Prophet (sallallaahu `alayhi wasallam) bequeathed Allah’s Book (i.e. Quran).”
Volume 4, Book 51, Number 4 :
Narrated by Al-Aswad
In the presence of ‘Aisha (radiallaahu `anhaa) some people mentioned that the Prophet (sallallaahu `alayhi wasallam) had appointed ‘Ali (radiallaahu `anhu) by will as his successor. ‘Aisha (radiallaahu `anhaa) said, “When did he appoint him by will? Verily when he died he was resting against my chest (or said: in my lap) and he asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he had died, so when did he appoint him by will?”
The determining of the Prophet’s debt and fulfillment of his promises
During the time approaching his demise, the Prophet came to the mosque, and asked the people whether there was anyone who had anything owed to them from the Prophet. Following the Prophet’s insistence in asking this question, someone stood up and claimed that they were owed 3 dirham. This was paid immediately to him. Again, during this time, the Prophet asked his wife Aisha about what happened to the 7 dirham (in some hadith 6 dirham, in others 9 dirham) that he left in her care. Upon this, she immediately got the money and handed it over to the Prophet. The Prophet then distributed 5 dirham to 5 needy families from the Helpers (Ansar) and gave the remainder of the money to his wives to spend.
Even though the Prophet paid all of his debts before he died, Abu Bakr, who took the leadership of Muslims after him, saw himself as responsible for paying the debts and fulfilling all the pledges of the Prophet. The pledges of the Prophet were no different (in the importance that he gave to them) to his debts. The Prophet’s Companion Jabir explains one of the Pledges that the Prophet made to him as follows:
The Prophet said to me, “I will give you so much (the Prophet pointed thrice with his hands) when funds of Bahrain will come to me.” But the Prophet died before the money reached him. (When it came) Abu Bakr ordered an announcer to announce that whoever had a money claim on the Prophet or was promised to be given something, should come to Abu Bakr. I went to Abu Bakr and told him that the Prophet had promised to give me so much. On that Abu Bakr gave me three handfuls (of money). [Bukhari, “Gifts,” 17.]
Properties left by the Prophet and their distribution
It was not difficult to divide the property of the Prophet because he did not have so much in assets. When he passed away, nothing more than some blocks of land and the house in which he resided, in terms of assets, existed.
Based on the information given by Ibn Sa’d, it was not known what happened to the flocks of camel and sheep known to belong to the Prophet. Ibn Sa’d names the slaves and concubines belonging to the Prophet – either donated or gained through war – and narrates that they were all manumitted prior to his illness.
As for the way in which the Prophet’s inheritance was managed, his livestock and some of his personal belongings were bequeathed to Ali’s family. His mantle, sword and ring remained state property.
Following the Prophet’s demise, his heirs – first and foremost his daughter Fatima – appealed to Abu Bakr to divide his belongings and land. They were reminded of God’s Messenger saying to them, “Our (Apostles’) property should not be inherited, and whatever we leave, is to be spent in charity.” Accordingly, all the land belonging to him was given to the State. Fatima, evidently unaware of such a command, insisted on receiving her share of the land in the areas of Khaybar, Fadak, and Banu Nadir.
Another saying of the Prophet regarding his inheritance is as follows, as narrated by Abu Huraira:
God’s Messenger said, “Not even a single Dinar of my property should be distributed (after my death to my inheritors, but whatever I leave excluding the provision for my wives and my servants, should be spent in charity.” [Bukhari, “Laws of Inheritance,” 33; “Jihad,” 202.]
As such, the Prophet’s wives would be entitled to receive the allowance he determined for them during his life, for the rest of their lives. Intended by his ‘servants’ is without doubt those looking after his property and managing its income and the employees and workers working on his lands which were not given to others to manage.
As for the rooms in which the Prophet’s wives resided, he bequeathed these to them. They were to live in these rooms and once his wives passed away, the rooms, like the Prophet’s land, were to be included among his charity.
In this way the Prophet, who had prohibited the appropriation of all kinds of income obtained from the Muslims to both himself and his relatives, left behind the property either donated to him or acquired as war spoils to the State, as charity for the Muslim community. In so doing, the Prophet used his spiritual and material authority not in the way of hoarding wealth for himself and his family, but purely and solely for the purpose of bringing all Muslims a happiness which encompassed their lives in both this world and the next.
The inheritance of the rights owned by the Prophet
The Prophet Muhammad has many attributes, the chief of which are undoubtedly his being a Prophet of God and Head of State. The Last Prophet would, for all eternity, have no heir in Prophethood. In this respect, the handing down and bequest of the rights he had by virtue of his being a Prophet of God is inconceivable. After him, only those who the people elected and pledged allegiance to would assume the position of Head of State. With respect to the rights he had that were associated with his role as Head of State, these would be transferred to Heads of State succeeding him. At this point, we will not discuss all these rights, but make mention of only those pertaining to economics, from the perspective of the legal Schools of Thought.
The Hanafis – on the basis of the practices of the Rightly Guided Caliphs (the four Caliphs succeeding the Prophet) – claim that the share belonging to the Prophet and his relatives are null and void with his demise. In their view, the Prophet Muhammad held these rights not by virtue of his being Head of State, but by virtue of his being a Prophet. As for Imam Shafii, he is of the opinion that the share belonging to the Prophet is transferred to the Caliphs who would succeed him as Head of State after his demise. According to him, just as the Prophet had particular expenses in the way of giving gifts to visiting delegations and ambassadors, the caliphs too, had the same need. As far as Shafii is concerned, Heads of State have an adequate share in this right because, like the Prophet, they dedicate themselves to the service of society. In actual fact, Shafii is of the view that the share falling to the Prophet from spoils of war and booty is transferred to the caliphs, not as personal assets or rights, but purely for use in the way of public good. We glean this from and clearly see this in both his own work and that of Mawardi.
However, as can be understood from Kasani (d. 587), Shafii is of the view that the Head of state also can personally benefit from these rights. Like Shafii, there are others scholars who confer this right, to be used for the benefit of society, to the Head of State. The Hanbalis hold the view that the share belonging to the Prophet can be used for public good and the benefit of society, public service as well as investment.
Taken from LastProphet.info
Hadith no. 2367 (below) is a repeat. Read it here.
Volume 3, Book 49, Number 869 :
Narrated by Abdullah bin Kab bin Malik from Kab bin Malik (radiallaahu `anhu)
Abdullah bin Abu Hadrad Al-Aslami owed Kab bin Malik (radiallaahu `anhu) some money. One day the latter met the former and demanded his right, and their voices grew very loud. The Prophet (sallallaahu `alayhi wasallam) passed by them and said, “O Ka’b,” beckoning with his hand as if intending to say, “Deduct half the debts.” So, Ka’b (radiallaahu `anhu) took half what the other owed him and remitted the other half.
Volume 3, Book 49, Number 870 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “There is a Sadaqa to be given for every joint of the human body; and for every day on which the sun rises there is a reward of a Sadaqa (i.e. charitable gift) for the one who establishes justice among people.”
The daily sadaqah due on human body is like an act of gratitude. Something we do to show thankfulness to Allah for our health and physical wellness etc. One can do so by doing acts of worship like prayer, charity and fasting etc., because what is worship if not gratitude?
In a normal give-and-take deal, the matter would end with us completing our side of the bargain: You give me something, I pay back, the end. But when it comes to dealing with Allah, it’s not like this at all. He gives us blessings (of health, wealth, family etc.), we show gratefulness (and so little of it!) by praying, fasting, giving in charity etc. And it doesn’t end there, He rewards us for our worship and gratitude. But we don’t do anything for Him in return. You see, with Allah, we always have the lower hand. We’re always taking something, benefiting, while He keeps giving and giving without measure. You’ve got to be utterly stupid to complain!
Establishing justice among people is not for qualified judges only. Everyone can do it in their own capacity. If you’re a parent, treat your children fairly; teacher, no favoritism; leader, solve matters honestly, and so on. Any decision you take regarding your attitude towards people has an element of justice in it. If you do it right, you’re rewarded. Is Allah not generous?
Volume 3, Book 49, Number 868 :
Narrated by Aisha (radiallaahu `anhaa)
Once Allah’s Apostle (sallallaahu `alayhi wasallam) heard the loud voices of some opponents quarreling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, “By Allah I will not do so.” Allah’s Apostle (sallallaahu `alayhi wasallam) went out to them and said, “Who is the one who was swearing by Allah that he would not do a favor?” That man said, “I am that person, O Allah’s Apostle! I will give my opponent whatever he wishes.”
There’s something really oxymoron-ish about swearing by Allah to not do something good. The two just don’t go together. Often times we say things in anger and heat of the moment that we come to regret later. If only we thought once before speaking. If only there was someone to correct us right there on the spot. Alas, the wicked things that are tongues are!
One of the noblest traits of one’s character is to admit mistakes and make amends. The good thing about this world is that we always have a second, third, fourth chance to start afresh – as long as death doesn’t come knocking.
So if you slipped, if you were in error, you need to take the first step towards forgiveness. Admit your fault and right the wrong. You still have a chance.
Volume 3, Book 41, Number 573 :
Narrated by Abu Dhar (radiallaahu `anhu)
Once, while I was in the company of the Prophet (sallallaahu `alayhi wasallam), he saw the mountain of Uhud and said, “I would not like to have this mountain turned into gold for me unless nothing of it, not even a single Dinar remains of it with me for more than three days (i.e. I will spend all of it in Allah’s Cause), except that Dinar which I will keep for repaying debts.” Then he said, “Those who are rich in this world would have little reward in the Hereafter except those who spend their money here and there (in Allah’s Cause), and they are few in number.” Then he ordered me to stay at my place and went not far away. I heard a voice and intended to go to him but I remembered his order, “Stay at your place till I return.” On his return I said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! (What was) that noise which I heard?” He said, “Did you hear anything?” I said, “Yes.” He said, “Gabriel came and said to me, ‘Whoever amongst your followers dies, worshipping none along with Allah, will enter Paradise.’ ” I said, “Even if he did such-and-such things (i.e. even if he stole or committed illegal sexual intercourse)” He said, “Yes.”
Volume 3, Book 41, Number 574 :
Narrated by Abu Huraira (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If I had gold equal to the mountain of Uhud, it would not please me that it should remain with me for more than three days, except an amount which I would keep for repaying debts.”
Allah says in the Quran:
إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا
“Verily, Allah commands that you should render back the trusts to those, to whom they are due.” [4:58]
Ibn Katheer comments:
Allah commands that the trusts be returned to their rightful owners. Al-Hasan narrated that Samurah said that the Messenger of Allah said,
«أَدِّ الْأَمَانَةَ إِلى مَنِ ائْتَمَنَكَ، وَلَا تَخُنْ مَنْ خَانَك»
(Return the trust to those who entrusted you, and do not betray those who betrayed you.) Imam Ahmad and the collectors of Sunan recorded this Hadith. This command refers to all things that one is expected to look after, such as Allah’s rights on His servants: praying, Zakah, fasting, penalties for sins, vows and so forth. The command also includes the rights of the servants on each other, such as what they entrust each other with, including the cases that are not recorded or documented. Allah commands that all types of trusts be fulfillled. Those who do not implement this command in this life, it will be extracted from them on the Day of Resurrection. It is recorded in the Sahih that the Messenger of Allah said,
«لَتُؤَدَّنَّ الْحُقُوقُ إِلى أَهْلِهَا حَتَّى يُقْتَصَّ لِلشَّاةِ الْجَمَّاءِ مِنَ الْقَرْنَاء»
(The rights will be rendered back to those to whom they are due, and even the sheep that does not have horns will take revenge from the horned sheep.)
Seek refuge from debt!
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to say in his prayer: “Allaahumma inni a’oodhi bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge with You from sin and heavy debt).” Someone said to him: “How often you seek refuge from heavy debt!” He said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.” Narrated by al-Bukhaari (832) and Muslim (589).
In the Sunnah there are a number of du’aa’s which specifically seek the help of Allaah in praying off debts. They are:
1 – It was narrated that Suhayl said: Abu Saalih used to tell us, when one of us wanted to sleep, to lie down on his right side and say:
“Allaahumma Rabb al-samawaati wa’l-ard wa Rabb al-‘arsh il-‘azeem, Rabbaanaa wa Rabba kulli shay’in, Faaliq al-habb wa’l-nawa wa munzil al-Tawraati wa’l-Injeeli wa’l-Furqaan, a’oodhu bika min sharri kulli shay’in anta aakhidhun bi naasiyatihi. Allaahumma anta al-awwal fa laysa qablaka shay’un, wa anta al-aakhir fa laysa ba’daka shay’un, wa anta al-zaahir fa laysa fawqaka shay’un wa anta al-baatin fa laysa doonaka shay’un. Iqdi ‘annaa al-dayna wa aghninaa min al-faqri (O Allaah, Lord of the seven heavens and the exalted Throne, our Lord and Lord of all things, splitter of the seed and the date-stone, Revealer of the Tawraat and the Injeel and the Furqaan [Qur’aan], I seek refuge in You from the evil of all things You shall seize by the forelock [have total mastery over]. O Allaah, You are the First so there is nothing before You, and You are the Last so there is nothing after You. You are al-Zaahir [the greatest and highest] so there is nothing above You, and You are al-Baatin [aware of the subtlest secrets] so there is nothing closer than You. Settle our debt for us and spare us from poverty).”
He narrated that from Abu Hurayrah, from the Prophet (peace and blessings of Allaah be upon him). Narrated by Muslim (2713).
اللَّهُمَّ رَبَّ السَّمَاوَاتِ والأرضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالْإِنجِيلِ، وَالْفُرْقَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أّنْتَ آخِذٌ بِنَاصِيَتهِ. اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ
2 – It was narrated from ‘Ali (may Allaah be pleased with him) that a mukaatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me? And if you have debt like the mountain of Seer, Allaah will pay it off for you. He said: ‘Say: Allaahumma akfini bi halaalika ‘an haraamika wa aghnini bi fadlika ‘amman siwaaka (O Allaah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’”
Narrated by al-Tirmidhi (2563) who said: This is a hasan ghareeb hadeeth. It was also classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
3 – It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) entered the mosque and saw an Ansaari man whose name was Abu Umaamah. He said: “O Abu Umaamah, why do I see you sitting in the mosque when it is not the time for prayer? He said: Worries and debts, O Messenger of Allaah. He said: “Shall I not teach you some words which, if you say them, Allaah will take away your worries and pay off your debts?” He said: Yes, O Messenger of Allaah. He said:
“Say, morning and evening, ‘“Allaahumma inni a’oodhu bika min al-hammi wa’l-hazani, wa a’oodhi bika min al-‘ajzi wa’l-kasali, wa a’oodhu bika min al-jubni wa’l-bukhli, wa a’oodhi bika min ghalabat il-dayn wa qahri al-rijaal (O Allaah, I seek refuge with You from worry and grief, and I seek refuge with You from incapacity and laziness, and I seek refuge with You from cowardice and miserliness, and I seek refuge with You from being heavily in debt and from being overcome by men).”
He said; I did that, and Allaah took away my worry and paid off my debt.
Narrated by Abu Dawood (1555). Its isnaad includes Ghassaan ibn ‘Awf; al-Dhahabi said: he is not strong. Hence Shaykh al-Albaani classed the hadeeth as weak in Da’eef Abi Dawood. But the du’aa’ mentioned – “Allaahumma inni a’oodhu bika min al-hammi wa’l-hazani…” – is proven in al-Saheehayn in a report other than this story of Abu Umaamah.
Taken from IslamQA.