Bukhari

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) himself used to seek refuge from severe calamity, wretchedness, an evil decree, and the rejoicing of enemies.
(Sahih al-Bukhari, Book of Supplications, Hadith: 6347)
The goodness or badness of decree is in relation to the creation, because every act of the Creator is based on goodness and blessing.

(2)
Hafiz Ibn Hajar rahimahullah writes that Imam Bukhari rahimahullah, through the verses he presented under this chapter heading, refutes the one who claims that a person is himself the creator of his own actions. For if an evil deed is created by the person himself, then what benefit is there in seeking refuge with Allah from it?
(Fath al-Bari: 11/625)
And Allah knows best.
The explanation of this hadith has already been mentioned in the benefits of Hadith: 6347; it should be reviewed there.

Hadith Commentary:
In Isma'il's narration, it is explicitly stated that the fourth matter was "the rejoicing of enemies" (shamatat a'da').

Hadith Commentary:
(1)
This supplication is very comprehensive because if the undesirable matter pertains to worldly affairs, it is referred to as "su’ al-qada’" (evil fate), and if it pertains to the Hereafter, it is "dark al-shaqa’" (reaching wretchedness), for the real wretchedness and misfortune is that of the Hereafter. Then, if it relates to livelihood, there are two possibilities:
If it comes from others, it is "shamatat al-a’da’" (the gloating of enemies), and if it comes from oneself, it is "juhd al-bala’" (severe trial).
(‘Umdat al-Qari: 15/44) (2)
Imam al-Bukhari rahimahullah, in another place, has mentioned all four phrases without any hesitation.
The Messenger of Allah sallallahu alayhi wa sallam said:
“Seek refuge with Allah from severe calamity, reaching wretchedness, evil fate, and the gloating of enemies.”

Hadith Commentary:

Benefits and Issues:
In this hadith, apparently, refuge is sought from four things, but in reality, within these four, refuge is sought from every evil, harm, and distress of this world and the Hereafter.

First and foremost is "su’ al-qada’" (evil fate); this encompasses every distress and trouble related to the self, wealth, children, family, this world, and the Hereafter.

Similarly, the attachment of wretchedness—within "darak al-shaqa’" (reaching wretchedness)—includes every kind and type of misfortune. Thus, whoever attains Allah’s refuge and protection from evil fate and wretchedness, has attained everything; nothing remains out of his reach. Everything of this world and the Hereafter is included in this.

As for the joy and happiness of enemies, it occurs when a person is afflicted with some failure or calamity, and the gloating and taunting of enemies becomes a great spiritual and psychological torment for a person. That is why it is mentioned separately, even though it is included within the first two things.

Similarly, "juhd al-bala’" (the hardship of affliction) refers to the toil, severity, and every state of calamity that causes distress and becomes a source of trouble for a person, in which he is tested and tried. This can be worldly or religious, spiritual or physical, individual or collective. Thus, within this single word, every kind of calamity, hardship, disaster, and difficulty is included.

In this narration, Sufyan has added "shamatat al-a’da’" (the gloating of enemies), but this is also present in other narrations.

(1) The remaining three things also fall under the category of “evil decree” (su’ al-qada), because in this world, an evil destiny manifests in the form of severe trials and tribulations, which cause the enemy to rejoice unjustly. And if it pertains to the Hereafter, then this is the utmost level of wretchedness.

(2) The evil of destiny is relative to the person concerned; otherwise, every decision and decree of Allah Ta’ala is correct and good. “And evil is not attributed to You.” Even if we are unable to comprehend its reality.

(3) It is permissible to supplicate for protection from an evil decree, because Allah Ta’ala is absolutely sovereign; He can change destiny whenever He wills: “He is not questioned about what He does.” () Moreover, supplication (du‘a) is also among the means, and means are part of destiny. It is as if the decree was that this person would supplicate, and through it, the hardship would be removed. Furthermore, supplication is also worship, so reward will certainly be attained. As a servant, it is necessary to supplicate; to refrain from supplication is arrogance.

(4) By severe tribulation and trial is meant such a state in which death seems easier—whether it is a physical affliction or a financial one.

Commentary in English:
Misfortune can also occur in this world, such that a person remains distressed due to circumstances. And true misfortune is that one’s life passes in misguidance, to the extent that even death comes upon misguidance. Al-‘iyadhu billah min su’ al-khatimah (We seek refuge with Allah from an evil end).

Benefit:
From this hadith it is established that one should constantly supplicate for protection from trials, misfortune, evil destiny, and enmity. These are matters in which a person is powerless. One should strengthen one’s connection with Allah Ta’ala, adopt humility, and remain far removed from arrogance and the like.