Nasai

For details, see the ahadith: 5445, 5447, 5448.

Hadith Commentary:
Cowardice is sought refuge from because it becomes a cause for punishment in the Hereafter. This is because, due to cowardice, a person may flee from jihad, and thus become deserving of severe punishment from Allah. Whoever turns away from jihad becomes deserving of Allah’s wrath. At times, such a person may even turn away from the religion of Islam itself. Therefore, a person is instructed to seek refuge from cowardice.
(‘Umdat al-Qari: 10/134)

Hadith Commentary:
(1)
Spending on others from one’s own earnings is called generosity, while not spending on others is called miserliness. Miserliness and stinginess are very lowly acts, whereas in a Hadith Qudsi, Allah, the Exalted, says:
“You keep spending on others, I will keep spending on you.” (: Sahih al-Bukhari, Tafsir, Hadith: 4684)
In another hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) was the most generous among people, and he would never send a beggar away empty-handed.
(2)
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) sought refuge from miserliness and instructed the ummah to stay away from this evil trait.
Wallahu al-musta‘an.

Hadith Commentary:
This supplication is worthy of being read attentively, and every effort should be made to avoid the aforementioned weaknesses.
It is necessary to understand the meanings, implications, and objectives of every supplication.
There should not be mere parrot-like repetition.
This is the very philosophy of supplication.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah previously established a chapter, in a supplementary manner, regarding seeking refuge from the trial of the world:
(Chapter: Seeking refuge from the worst part of old age, from the trial of the world, and from the trial of the Fire)
“Seeking refuge from a useless old age, from the trial of the world, and from the trial of Hellfire” (Sahih al-Bukhari, Book of Supplications, Chapter: 44)
However, the trial of the world is very comprehensive, grave, and severe; therefore, he has established a separate chapter specifically concerning it.

(2)
This supplication is very important.
One should make every possible effort to avoid the weaknesses mentioned in it.
One should deeply reflect upon its meanings and implications, and then present it before Allah Ta’ala with utmost sincerity and devotion.
Merely memorizing it like a parrot will not suffice.
And Allah is the One whose help is sought.

Hadith Commentary:
(1)
There is no evil, corruption, trial, or calamity in this world or the Hereafter from which the Messenger of Allah (sallallahu alayhi wa sallam) did not seek Allah’s protection, nor did he fail to instruct the Ummah to seek refuge from them. In fact, according to this hadith, he sought protection in an absolute sense from the trials of the world, which includes all the evils, corruptions, hardships, and worries of this world.
One of the supplications of the Prophet (sallallahu alayhi wa sallam) is transmitted in these words:
“O Allah! Set right my worldly affairs in which is my livelihood.”
(Sunan al-Nasa’i, al-Sahw, Hadith: 1347)
This means that while living in this world, all the necessities of sustenance should continue to be fulfilled through lawful (halal) and permissible means.
(2)
The greatest trial of the world is that a person, in order to maintain the connection between body and soul, resorts to unlawful means.
The Messenger of Allah (sallallahu alayhi wa sallam) sought refuge from all such worldly trials.

Explanation:
1:
O Allah! I seek refuge in You from cowardice.
O Allah! I seek refuge in You from miserliness.
O Allah! I seek refuge in You from the most abject old age (that is, from such senility in which neither intellect nor desire remains), and I seek refuge in You from the trial of this world and from the punishment of the grave.

By "inability" is meant that a person is unable to do something—either he does not know how to do it, or he does not have the strength to do it, or he is compelled and overpowered such that, despite having the strength, he still cannot do it. And by "laziness" is meant that a person is able to do the work but does not muster the resolve to do it. The trial of death refers to going astray at the time of death, or committing such an act at that moment which is unforgivable. It can also refer to the punishment of the grave.

1539. Commentary:
➊ That is, seeking Allah’s refuge, protection, and safety from all kinds of confusions, worries, and sorrows, etc. The only amulets (ta‘widh) established by the Shari‘ah are those mentioned ahead. As for those people who write something and hang it around their necks or tie it on their arms, this is not established from the teachings and guidance of the Messenger of Allah (sallallahu alayhi wa sallam); therefore, one should avoid this. Moreover, there are some who write words and phrases of disbelief (kufr) and polytheism (shirk) in these amulets, which is nothing but a transaction of purchasing Hell. May Allah protect us from them.
➋ There are other ahadith on this subject and meaning; it would be more beneficial to look at all of them.

Benefits and Issues:
Our esteemed researcher has declared the mentioned narration weak in its chain of transmission (sanadan da'if) and has further written that there is a corroborating narration (shahid) with slight variation in wording, which is narrated with a sound chain in Sahih Ibn Khuzaymah.
See the research and verification of this hadith.
In addition, other researchers have also declared it authentic (sahih).
This shows that although the mentioned narration is weak in its chain, it is acceptable as evidence (hujjah) due to other supporting narrations (shawahid).
For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 1/290, 291 and Sunan Ibn Majah, verified by Dr. Bashar ‘Awwad, Hadith: 3844)

(1) The purpose of seeking refuge is protection; that is, O Allah! Keep me safe from these things.

(2) "The most abject age" refers to the stage in which a person's faculties fail him. A person becomes completely dependent, neither able to benefit himself nor anyone else; that is, the most severe form of old age.

(3) By the trial of this world is meant misguidance, for which the punishment of the grave is incurred.

(1) Every person should always supplicate before Allah, the Mighty and Majestic, to be protected from the destruction and ruin of his family, wealth, and possessions, and from their calamity and trial.

(2) This blessed hadith indicates that the supplication and imprecation (bad-dua) of the oppressed is accepted; therefore, every intelligent, wise, and sensible Muslim man and woman should make every effort to obtain the supplication of the oppressed and to avoid their imprecation. Furthermore, one should supplicate to be protected from becoming either an oppressor or oppressed.

(3) From this blessed hadith, it is understood that reciting the mentioned remembrances (adhkar) and supplications, and adhering to them at the beginning of a journey, is recommended (mustahabb). Many ahadith have been narrated regarding this. Some scholars have compiled these remembrances in book form, such as Imam Nawawi rahimahullah in his “Kitab al-Adhkar.”

(4) “Returning sorrowful” means that I return unsuccessful in my objective, feeling grief.

(5) “Loss after benefit”—these are comprehensive words that encompass every benefit and harm, and all good and evil; for example: disbelief after faith, illness after health, and poverty after wealth, etc.

(6) “The imprecation of the oppressed”—the intent is that I do not wrong anyone so that I am not subjected to their imprecation.

(7) “An evil sight among family and wealth”—that is, that no harm befalls them in my absence.