Masnoon Wazaif Collection: Treating of Bad Thoughts

Sunday, 5 May 2019

Treating of Bad Thoughts


Waswas (Insinuating Thoughts from Shaytan)


A person may ask: “I am suffering from many insinuating thoughts (waswas) about the nature of Allah, may He be glorified. There are thoughts going around in my mind that I cannot utter because they are not befitting to Allah, and they keep coming back to me, when I am praying and at other times. It is so bad that I doubt my faith, and wonder if I am even a Muslim or not. What is the cure for this problem?”
A number of ahadith have been reported from the Prophet (peace and blessings of Allah be upon him) which contain the answer to this problem, Alhamdulillah.
The Messenger (peace and blessings of Allah be upon him) said:“The Shaytan may come to any one of you and say, ‘Who created Allah?’ If any one of you experiences this, let him say, ‘amantu billahi wa rasulih (I believe in Allah and His Messenger),’ and that will drive him away.” [Sahih al-Jami’, 1657] The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Shaytan may come to any one of you and ask, ‘Who created the heaven?’ and he will say, ‘Allah.’ The Shaytan will say, ‘Who created the earth?’ and he will say, ‘Allah.’ Then the Shaytan will say, ‘Who created Allah?’ If any one of you experiences this, let him say, ‘amantu billahi wa rasulih.’ “ [Sahih al-Jami’, 1656]
The Prophet (peace and blessings of Allah be upon him) said:“Whoever experiences anything of this waswas, let him say three times, ”amantu billahi wa rasoolih,’ and that will drive (the Shaytan) away.” [Sahih al-Jami’, 6587]
The Prophet (peace and blessings of Allah be upon him) said: “The Shaytan may come to any one of you, and say, ‘Who created such-and-such? Who created such-and-such?’ until he asks, ‘Who created your Lord?’ If this happens to anyone, let him seek refuge with Allah and let him stop these thoughts.” [Sahih al-Jami’, 7993]
The Prophet (peace and blessings of Allah be upon him) said: “The people will nearly ask too many questions, so that one of them may say, ‘Allah created all of creation, but who created Allah?’ If they say this, then say: ‘Allah is the One, Allah is the Self-Sufficient Master. He begets not, nor was He begotten; and there is none co-equal or comparable unto Him’ [Al-Qur’an 112:1-4, interpretation of the meaning], and spit (drily) to your left three times, and seek refuge with Allah from the Shaytan.” [Sahih al-Jami’, 8182]
The Prophet (peace and blessings of Allah be upon him) said:“Think about the signs of Allah, do not think about Allah (Himself).” [Sahih al-Jami’, 2975]
The Prophet (peace and blessings of Allah be upon him) said:“Think about the creation of Allah, do not think about Allah (Himself).” [Sahih al-Jami’, 2976]
From these texts we may summarize the following six ways of overcoming these insinuating thoughts:
  1. The person who is experiencing such ideas should say, “Amantu billahi wa rasulih (I believe in Allah and His Messenger).”
  2. He should seek refuge with Allah from the accursed Shaytan, and say three times, “A’udhu billahi’l-Sami’ il-‘Alim min ash-Shaytan ir-rajim, min hamzihi wa nafkhihi wa nafathih (I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan, and from his slander and evil insinuations).”
  3. He should spit (drily) to his left three times.
  4. He should stop thinking about whatever it is that is on his mind, as the Prophet (peace and blessings of Allah be upon him) said: “Let him stop.” This is an important tactic, because continuing to allow the Shaytan to influence one in this way can only make it worse. The Muslim must stop these thoughts, as much as he is able, and keep his mind busy with something useful and beneficial.
  5. He should recite Surah Al-Ikhlas (Qul huwa Allahu ahad), because it describes attributes of the Most Merciful and is considered to be equivalent to one-third of the Qur’an. Reciting this great Surah will guarantee an end to these insinuating thoughts.
  6. He should think about the creation and blessings of Allah, not about His nature, because his weak human mind can never comprehend the nature of Allah. Allah says (interpretation of the meaning): ” … and they will never compass anything of His Knowledge.” [Al-Qur’an 20:110]

Staying Up Late

We have received so many questions about this problem that we know it is crying out for a solution. So many people are wasting so much time in staying up late at night.
But the truth of the matter is that this phenomenon is not homogenous. There are three kinds of staying up late:
(1) Staying up late to worship Allah. This is the worthy kind of staying up. It includes staying up for reasons that are of benefit to the Muslims in general, such as engaging in jihad and guarding the borders of Islam, as well as staying up to pray (qiyam al-layl) and read Qur’an. Allah says (interpretation of the meaning): “They used to sleep but little by night [invoking their Lord and praying, with fear and hope].” [Al-Qur’an 51:17].
We should not forget, in this context, the great Sahabi who was guarding the Muslims at night, and spent his time on guard duty praying. He was struck by an arrow fired by the mushrikin, and his blood began to flow, but he kept on praying, enjoying his contact with his Lord.
It is reported that some of the scholars used to discuss hadith until the sun came up. Some of the sincere da’iyah (callers, Islamic workers) still stay up at night discussing matters that keep those who care about the ummah awake. An example of this is what happened with Shaykh ‘Abdul-Hamid ibn Badis and Shaykh Al-Bashir al-Ibrahimi, the founders of the Muslim scholars’ organization (Jam’iyat al-‘Ulama’ al-Muslimin) in Algeria. During their time in Madinah, they used to stay up all night, until Fajr time, discussing the state of the Muslim ummah and the bid’ah, myths and backwardness in which it had ended up, and planning how they would rescue Algerian society from this sorry state.
This kind of staying up is entirely worthy, so long as it does not lead to the neglect of something more important or more obligatory. Some people may stay up for a legitimate purpose, then miss Fajr prayers. This is a mistake.
(2) Staying up for a permissible reason. This is fine, as long as it does not lead to the neglect of something obligatory. This includes, for example, travellers staying up to talk to one another, in order to relieve the tedium of travel. The Prophet (peace and blessings of Allah be upon him) would stay up to talk to one of his wives and keep her company, when they were on a journey.
This also includes talking to one’s guests and keeping them company.
Also included is the staying up involved in modern-day shift work, created by the demands of materialistic circumstances. No doubt some of the interests of the Muslims demand the work of people at night, such as those who work in the security forces, in hospitals and airports, in supplying electricity, and so on.
(3) Staying up to commit sin, such as staying up to watch movies, to play haram games such as cards, or to consume the flesh of others by gossiping and backbiting and slandering, and other kinds of sin. This kind of staying up is haram, and those who do it are sinners who deserve the punishment of Allah. Their number has increased in modern times,  for the reasons mentioned by the poet:
“Youth, idleness and good health, corrupt man in such a bad way!”
It is important to distinguish between one type of staying up and the other.
The habit of staying up late at night has become widespread in our times for a number of reasons, including the following:
  • Staying up for worldly purposes, as in the case of some traders and businessmen who stay up late putting their affairs in order, or students who stay up to study. People in this situation should try to organize their time so that they will not need to stay up late and can thus avoid its bad consequences.
  • The nature of modern life and the social changes which it has wrought. Earlier generations used to slow down and go to sleep when darkness fell, but the presence of electricity in modern times had led to people doing many activities, kinds of work and social activities that they never used to do during the hours of darkness. In some cases, people’s nights have become just like their days.
  • Many people’s indulgence in the arts and media, by means of TV, radio, video, etc.
  • Many people make their visits to family and friends, or organize programs etc., at nighttime, because of the nature of their work and studies. So you rarely find anyone who will visit you during the day, except at the weekend. Even gatherings for the pursuit of Islamic knowledge are mostly held after ‘Isha’ prayers.
  • Some people indulge to excess in idle chatter and trivial discussions, even disturbing others with their talk and laughter. This phenomenon is perhaps most obvious among students living in university residences, where some inconsiderate visitors stay up late talking about who said what, causing harm to themselves and others, then neglecting many of their duties.
  • Insomnia, which is often caused by indulgence in sin and being far away from Allah. Being far away from Allah means that a person can never feel content or at peace, but will be dogged by constant anxiety, alienation and confusion.
  • Problems with one’s family, money, studies or work, etc., also have a clear role in causing anxiety and insomnia, until they are resolved.
  • Also, we should not ignore the fact that there are those who are prevented from enjoying the calm of sleep by insomnia that is caused by the fear of Allah and the keen desire to reform this enslaved ummah.
Having examined the types of staying up late, and explained the reasons for it, we may now turn to ways of treating this widespread problem.
Treatment from the theoretical point of view:
We should think about the physical harm that may be caused by staying up late and its detrimental effect on many of our interests, such as:
Neglect of Islamic duties, such as missing Fajr prayer, whether by not managing to attend the prayer in congregation, or by missing the prayer altogether and having to make it up later, or by praying in congregation but without the necessary concentration because of feeling so exhausted that one is left fighting sleep and failing to understand what is being said. So a person may not even know what the imam is reciting, or which rak’ah he is praying, or what he is saying at the various stages of the prayer. For this reason, the Prophet (peace and blessings of Allah be upon him) forbade conversing after ‘Isha’.
Physical harm may result from making the night a time for activity and the day for resting, contrary to the natural rhythm which Allah has created in the universe and in mankind. Allah says (interpretation of the meanings):
“And [We] have made the night as a covering [through its darkness], and have made the day for livelihood.” [Al-Qur’an78:10-11]
“Say: ‘Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah [a god] besides Allah who could bring you light? … ‘ “ [Al-Qur’an 28:71]
“Say: ‘Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah [a god] besides Allah who could bring you night wherein you rest? … “ [Al-Qur’an 28:71]
So we find people who have gone astray and gone against their innate nature (fitrah) suffering from ill health. One hour of sleep at night is worth twice as many at any other time, as is well known from experience.
Many employees fall short in their work (as a result of staying up late). A man may come to work late, exhausted, and put in a poor performance, treating clients badly. It may be so bad that there is even doubt that his salary is entirely halal, because of his shoddy work.
The same applies to students who stay up late, and come late to school or university the next day, not caring if they have missed their early classes and barely understanding anything that is said in the classes they do attend.
Staying up late may cause a person to sleep at inappropriate times, such as sleeping after ‘asr. The salaf (early generations of theummah) used to dislike sleeping after ‘asr unless there was a need for it – but if it is necessary, there is nothing wrong with doing so. Moreover, sleeping after ‘asr can cause headaches, and make it difficult to get to sleep at night.
Staying up late makes it difficult to do some voluntary acts of worship, such as devoting the last third of the night to prayer, or getting up to eat suhur prior to observing a voluntary fast – how can those who stay up late manage to do these things? There is no doubt that exhaustion would prevent them from getting up, and so they deprive themselves of a great deal of good.
Missing out on the blessing of getting up early in the day. Those who stay up late sleep until after Fajr, thus missing out on the time of which the Prophet (peace and blessings of Allah be upon him) said: “The early morning has been blessed for my ummah.”[Sahih al-Jami’, 2841] These people cannot stay in the mosque until sunrise in order to remember Allah, or go out early to earn their living during the time of blessing and virtue. This has become so widespread that in the mornings you can hardly see anyone who will open his store or business early.
When the wise person realizes the kinds of harm that result from staying up late, and the great loss that befalls him as a result, no doubt he will try his utmost to reform himself and make up for what he has missed. Thus he will take the first step towards solving the problem.
There follow a number of practical steps which can be followed by anyone who wants to solve this problem:

1. Trying hard to get used to sleeping early

Staying up late is basically a habit, and if anyone is prepared to struggle against his own self (jihad an-nafs) with determination, he can win the struggle in a few days, by the grace of Allah, and join the ranks of those who sleep early.

2. Getting married

Many single young men are quite disorganized, staying up late together and encouraging one another to do so, as they have no wives or children to think about. But the one who is married feels his responsibility towards his wife and children, so he is keen to go back to them early so that they will not worry about him, or feel afraid if they need him in the middle of the night, when he is away. Anyone who has experience of this will understand.

3. Strengthening one’s feelings of responsibility in all areas will also be of help

When a man feels the burden of responsibility on his shoulders, he has no choice but to fulfil it. He will not be able to waste time, unlike those careless people who squander the vast treasure of time in trivial matters and have no appreciation for the value of time.

4. Adopting the habit of taking a siesta, instead of sleeping at the wrong times

Sleeping after ‘asr or before ‘Isha’ is a harmful practice, as we have mentioned above. The Prophet (peace and blessings of Allah be upon him) advised his ummah to take naps: “Take a siesta, for the shayatin (devils) do not take siestas.” [Sahih al-Jami’, 4431]
These are a few of the practical measures which one can take to combat the problem of staying up late. And Allah is the One Who guides to the Straight Path.

Short Temper

A person may complain: “I get very angry very quickly. If there is the slightest provocation, I quickly explode and start to break things, swear, curse and issue threats of divorce. This problem has caused me so much embarrassment, and has made most people hate me, even my wife and children and closest friends. What can I do to rid myself of this awful disease and extinguish this devilish fire?”
Anger is a tendency that comes from the Shaytan. Only Allah knows how much evil and sin results from it. Hence Islam has a great deal to say about this negative characteristic and the Prophet (peace and blessings of Allah be upon him) described remedies for ridding oneself of this problem and limiting its effects. These include the following:

1. Seeking refuge with Allah from the Shaytan

Sulayman ibn Sard said: “I was sitting with the Prophet (peace and blessings of Allah be upon him), and there were two men swearing at one another. One of them was red in the face and the veins of his neck were standing out. The Prophet (peace and blessings of Allah be upon him) said: ‘I know a word which, if only he would say it, this [anger] would leave him. If he said, ‘A’udhu billahi min ash-shaytan (I seek refuge with Allah from the Shaytan),’, this [anger] would leave him.’ ” [Reported by Al-Bukhari, Al-Fath, 6/377] He (peace and blessings of Allah be upon him) also said: “If a man gets angry and says ‘A’udhu billah (I seek refuge with Allah),’ his anger will cease.” [Sahih al-Jami’ as-Saghir, no. 695]

2. Keeping quiet

The Messenger (peace and blessings of Allah be upon him) said: “If any one of you gets angry, let him keep quiet.” [Reported by ImamAhmad, Al-Musnad, 1/239; Sahih al-Jami’, 693, 4027] Anger usually makes a person lose control, often to the extent that he may utter words of kufr (Allah forbid), or curses, or the word of divorce (talaq) which will destroy his family, or foul language that will earn him the enmity of others. Keeping quiet is the way to avoid all of these evils.

3. Keeping still

The Messenger of Allah (peace and blessings of Allah be upon him) said: “If any one of you gets angry, let him sit down if he is standing. If his anger goes away, (that is good), otherwise let him lie down.”
The narrator of this hadith was Abu Dharr (may Allah be pleased with him), who told the following story: he was watering his animals at a trough, when some other people came along. He said, “Who among you will help Abu Dharr to water his animals and … ?” A man said, “I will,” but he broke the trough. Abu Dharr was standing, so he sat down, then he lay down. Someone asked him, “O Abu Dharr, why did you sit down then lie down?” He said, “Because the Messenger of Allah (peace and blessings of Allah be upon him) said … (and quoted the hadith).” [The hadith with the whole story is reported in Musnad Ahmad, 5/152. See also Sahih al-Jami’, no. 694]
According to another report, Abu Dharr was watering his animals at a trough when another man made him angry, so he sat down … [Fayd al-Qadir al-Mannawi, 1/408].
One of the benefits of this Prophetic teaching is that it prevents the angry person from doing something crazy and out of control. An angry person could inflict harm or even kill – as we shall see shortly – or he could destroy property and so on. Sitting down makes it less likely that he will explode in this fashion, and lying down makes it even less likely that he will do something reckless or harmful. Al-‘Allamah Al-Khattabi (may Allah have mercy on him) said in his commentary on Abu Dawud: “The one who is standing is ready to move and destroy things. The one who is sitting is less likely to do so, and the one who is lying is not able to do anything of the sort. It seems that the Prophet (peace and blessings of Allah be upon him) commanded the angry person to sit down or lie down in order to prevent him from doing anything that he would later regret. And Allah knows best.” [Sunan Abi Dawud wa Ma’ahu Ma’alim As-Sunan, 5/141]

4. Remembering the advice of the Messenger of Allah

Abu Hurayrah (may Allah be pleased with him) reported that a man came to the Prophet (peace and blessings of Allah be upon him) and said: “Advise me.” He said: “Do not become angry.” The man repeated his request several times, and each time the response was, “Do not become angry.” [Reported by Al-Bukhari, Fath al-Bari, 10/465]
According to another report, the man said, “I thought about what the Prophet (peace and blessings of Allah be upon him) had said, and I realized that anger is the source of all evil.” [Musnad Ahmad, 5/373]
“Do not get angry, and Paradise will be yours.” [A sahih hadith.Sahih al-Jami’, 7374. Ibn Hajar attributed it to At-Tabarani. See Al-Fath, 4/465]

5. Remembering what Allah has promised

To those who avoid the causes of anger and strive to control themselves is the best way to extinguish the flames of anger. The Prophet (peace and blessings of Allah be upon him) has told us about this great reward: “Whoever suppresses his anger at the time when he could express it openly, Allah will fill his heart with contentment on the Day of Resurrection.” [Reported by At-Tabarani, 12/453; Sahih al-Jami’, 176]
Another immense reward is described in the hadith: “Whoever suppresses his anger when he is able to vent it, Allah will call him before all the people on the Day of Resurrection and let him choose whoever of the hur al-‘iyn he wishes.” [Reported by Abu Dawud, 4777, and others. Classed as hasan in Sahih al-Jami’, 6518]

6. Knowing the high rank and distinction that is bestowed upon the one who controls himself

The Messenger of Allah (peace and blessings of Allah be upon him) said, “The strong man is not the one who can wrestle another to the ground; the strong man is the one who can control himself when he is angry.” [Reported by Ahmad, 2/236. The hadith is agreed upon] The more angry a person gets, the more highly valued is his self-control. The Prophet (peace and blessings of Allah be upon him) said: “The real strong man is the one who gets intensely angry, so that his face reddens and his hair stands on end, but he suppresses his anger.” [Reported by Imam Ahmad, 5/367; classed ashasan in Sahih al-Jami’, 3859] The Prophet (peace and blessings of Allah be upon him) used an incident that took place in front of hisSahabah as an opportunity to reinforce this lesson. Anas reported that the Prophet (peace and blessings of Allah be upon him) passed by some people who were wrestling, and asked, “What is this?”They told him, “So-and-so is a strong man. No one challenges him but he beats them at wrestling.” The Prophet (peace and blessings of Allah be upon him) said, “Shall I not tell you who is stronger than him? A man who is mistreated by another, but suppresses his anger, has defeated his own shaytan and the shaytan of the one who mistreated him.” [Reported by Al-Bazzar. Ibn Hajar said that its isnad is hasan. Al-Fath, 10/519]

7. Following the guidance of the Prophet (peace and blessings of Allah be upon him) with regard to anger

He is our example, and his attitude towards anger is clearly demonstrated in many ahadith, of which one of the most famous was reported by Anas (may Allah be pleased with him), who said: “I was walking with the Messenger of Allah (peace and blessings of Allah be upon him), and he was wearing a Najrani cloak with a stiff collar. He was accosted by a Bedouin who pulled his cloak roughly. I looked at the Prophet’s neck and saw the marks left by the collar. The Bedouin said: ‘O Muhammad, give me some of the wealth of Allah that you have!’ The Prophet (peace and blessings of Allah be upon him) turned to him and smiled, and ordered that he should be given something.” [Reported by Al-Bazzar. Ibn Hajar said that itsisnad is hasan]
Another way in which we may follow the example of the Prophet (peace and blessings of Allah be upon him) is by making our anger for the sake of Allah, when the limits set by Allah are violated. This is the worthy kind of anger. The Prophet (peace and blessings of Allah be upon him) became angry when he was told about the imam who was putting people off praying because his recitation was too long. He became angry when he saw a curtain decorated with pictures of animate creatures in ‘A’ishah’s house. He became angry when Usamah spoke to him about the Makhzumi woman who was guilty of theft, and said to him, “Are you interceding concerning one of the punishments prescribed by Allah?” He became angry when he was asked questions he disliked. His anger was only for the sake of Allah.

8. Knowing that suppressing anger is one of the signs oftaqwa (piety)

Allah has praised certain people in His Book, and the Prophet (peace and blessings of Allah be upon him) highly commended them. There have been prepared for them Gardens as wide as the heavens and the earth. One of their characteristics is that they ” … spend (in Allah’s Cause) in prosperity and in adversity, [they] repress anger, and pardon men; verily, Allah loves al-muhsinoon (the good-doers).” [Al-Qur’an 3:134 – interpretation of the meaning]. These are the people whose good qualities Allah has mentioned, people whom others admire and want to catch up with. Another of their characteristics is that “when they are angry, they forgive.” [Al-Qur’an 42:37 – interpretation of the meaning]

9. Paying attention when one is reminded

Anger is something natural, with regard to which people differ. It may be very hard for a person not to get angry, but a sincere person, if he becomes angry and is reminded about Allah, will remember Him and will stay within the limits that He has prescribed. Some examples of this follow.
Ibn ‘Abbas (may Allah be pleased with them both) reported that a man asked permission to see ‘Umar (may Allah be pleased with him), and permission was given. The man said, “O son of al-Khattab, by Allah, you are not giving us much, and you are not ruling us fairly!” ‘Umar (may Allah be pleased with him) became so angry that he was about to hit the man, but Al-Hirr ibn Qays (who was among the people sitting with ‘Umar) said, “O Amir al-Mu’minin, Allah said to His Prophet (peace and blessings of Allah be upon him): ‘Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them)’ [Al-Qur’an 7:199 – interpretation of the meaning], and this man is one of the foolish.” By Allah, ‘Umar (may Allah be pleased with him) did not take the matter any further when this was recited to him. He adhered to the words of Allah, may He be Glorified and Exalted. [Reported by Al-Bukhari, Al-Fath, 8/304] This is how the Muslim should be, not like the evil hypocrite who, when he got angry and was told about the hadith of the Prophet (peace and blessings of Allah be upon him), and was advised by one of the Companions of the Prophet (peace and blessings of Allah be upon him) to seek refuge with Allah from the Shaytan, said, “Do you think there is something wrong with me? Do you think I am crazy? Go away!” [Reported by Al-Bukhari, Al-Fath, 1/465] We seek refuge with Allah from failure.

10. Knowing the bad effects of anger

The bad effects of anger are many, harming both the self and others. A person may swear and utter obscenities, and may hit others, lashing out with no control. It may even lead to killing. The following story contains a lesson.
‘Alqamah ibn Wa’il reported that his father (may Allah be pleased with him) told him: “I was sitting with the Messenger of Allah (peace and blessings of Allah be upon him) when a man came along, leading another by a twisted rope. He said, ‘O Messenger of Allah, this man killed my brother.’ The Messenger of Allah (peace and blessings of Allah be upon him) asked, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting trees to make the leaves fall (so we could use them for animal fodder). He swore at me, so I got angry and hit him on the side of the head with an axe, and I killed him.’ … ” [Reported by Muslim in As-Sahih, 1307]
Even if anger does not go as far as this, there may still be broken bones and injuries. If the person with whom a man is angry runs away, he may turn his anger upon himself, tearing his clothes, slapping his cheeks, falling unconscious, or breaking dishes and furniture.
One of the worst things that result from anger and cause social ills and family breakdown is talaq (divorce). Ask many of those who have divorced their wives how and when it happened, and they will tell you, “It was in a moment of anger.”
Lives are shattered and children are lost as a result. Feelings of regret and failure haunt people’s minds, and life becomes bitter – all because of anger. If only they had remembered Allah and come back to their senses, restrained their anger and sought refuge with Allah from the Shaytan, what happened would not have happened. Going against sharee’ah only ever results in loss.
The physical harm that results from anger is very serious, as the doctors describe, such as thrombosis, high blood pressure, fatal heart attacks, diabetes, etc. We ask Allah for good health.

12. The angry person should think about himself at the time of anger

If the angry person could see himself in the mirror at the time of anger, he would despise himself and how he looks when his colour changes, he shakes uncontrollably, his face reddens, the veins of his neck stand out and he behaves like a crazy person. He would be put off by his own appearance, but it is well known that the ugliness that exists inside a person is even worse than any that may appear on the outside. How happy the Shaytan must be when someone is in this state! We seek refuge with Allah from the Shaytan and from failure.

Du’a’

This is the believer’s constant weapon. He asks his Lord to rid him of evils, problems and bad characteristics, and he seeks refuge with Allah from falling into the pit of kufr and wrongdoing caused by anger, because one of the three qualities which will save a person from Hellfire is being just and fair both at times of contentment and at times of anger. [Sahih al-Jami’, 3039] One of the du’a’ of the Prophet (peace and blessings of Allah be upon him) was:
“Allahumma bi ‘ilmika’l-ghaybi wa qudratika ‘ala’l-khalqi ahini ma ‘alimta’l-hayata khayran li, wa tawaffani idha ‘alimta’l-wafata khayran li. Allahumma wa as’aluka khashyataka fi’l-ghaybi wa’l-shahadah, wa as’aluka kalimat al-ikhlasi fi’l-rida wa’l-ghadab, wa as’aluka’l-qasda fi’l-faqri wa’l-ghina, wa as’aluka na’iman la yanfad, wa qurrata ‘aynin la tanqati’, wa as’aluka’l-rida bi’l-qada’, wa as’aluka bard al-‘aysh ba’d al-mawt, wa as’aluka ladhdhat al-nadhr ila wajhika wa’l-shawqa ila liqa’ik, fi ghayri darra’ mudirrah wa la fitnati mudillah. Allahumma zayyinna bi zinati’l-iman wa’j’alna hudatan muhtadin (O Allah, by Your knowledge of the Unseen and Your power over all creation, keep me alive so long as You know life is good for me, and bring about my death when you know death is good for me. O Allah, I ask You to make me fear You in secret and in the open, I ask You to make me speak sincerely at times of contentment and at times of anger, I ask You to make me be moderate in poverty and in wealth, I ask You for a blessing that does not end, contentment that never ceases, and for acceptance of Your decree. I ask You for a good life after death, and I ask You for the joy of looking upon Your face and the longing to meet You, with no harmful adversity or misleading trial (fitnah). O Allah, adorn us with the beauty of faith, guide us and let us be a means of guidance for others).”[Reported by An-Nisa’i in As-Sunan, 3/55; and by Al-Hakim.Sahih al-Jami’, 1301]
Praise be to Allah, Lord of the Worlds.
Shaitani Waswaso se Bachne ki Dua
English Transliteration:
“Aaoozu BillahiSameei’L A’leemi Minashshaitanir Rajeem Min Hamzihee Wa Naf Khihee Wa Nafsihee”
Recite this dua as much as you can, and  take care to remain in the state of purity.
English Translation:
I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan, and from his slander and evil insinuations.
Urdu Translation:
Me Allah ki panah chahta hu. Shaitian mardood se. Iske Maghroor batane se. Iske Tauk se or iske choka lagane se. 
Wazifa in Urdu:
Ajkal ke daur me zyadatar shaitani waswase ane ki pareshani bhot aam hogyi.  Har waqt pak rahiye. or upar di hui dua padte rahiye. InshaAllah apki ye pareshani hal hojayegi, Amin.
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