What Science will Never be Able to Prove?

Bismillah.

1. The existence of God
2. The existence of the soul
3. The existence of the Hereafter - including heaven, hell, Day of Judgement, etc.
4. That God created the universe
5. The existence of jinn
6. The existence of angels
7. The existence of miracles

The existence of the above is unquestionable in the eyes of the Muslim because we believe these things to be true as told to us by Allah in the Qur’an and the Prophet Muhammad (sallallahu alayhi wasallam).

Matters of spirituality cannot be proved by science. To look for spirituality in science is like looking for knowledge in an empty book. It is true that science has provided many answers to how the physical and material world functions and its purposes, however, we should not look for spiritual answers in science, like we should not look for scientific answers in the Qur’an. No doubt there are some scientific facts that can be found in the Qur’an and Hadith but this is incidental. The purpose of the Qur’an is to provide you with spiritual answers not scientific ones. The Qur’an and Hadith came to make us true slaves of Allah; science can never do that for us.

Factors that Influence Qur'an Interpretation

There is no doubt that every interpreter of the Qur'an has been affected by the geopolitical circumstances of his/her time. From Ibn Taiymiyyah and the Mongol hordes to Ibn Laden and the presence of US troops in Saudi Arabia. Every age looks at the Qur'an as a text beyond time and space to make sense of their world. Violence is justified when people start to see parallels between what they are going through and how the early Muslims dealt with violence during their time.

No one approach of hermeneutics will suffice in today's diverse and complex world. Muslims need to relook at the Qur'an in a literary, linguistic, contextual, historical and Sunnah as well as Sirah- oriented way, in order to get to the spirit of the meaning as intended by the Allah and taught by the Prophet.

The Salafi interpretation of the Qur'an is very literal and they would prefer the letter of the law to the spirit. Salafi hermeneutics concentrates its interpretation on early scholarly writings and ignores as well as criticises Sufi interpretations and writings. In so doing, Salafi get a distorted view of Islamic scholarship which at times becomes harsh and mean impractical in the modern context.

Salafi wish to recreate or fashion the Muslim ummah as it was at the time of the Prophet Muhammad, however, they fail to recognise the diversity of that society and try to portray the early Muslims as monolithic. Sufis on the other hand, concentrate on the spiritual and connection with God, although, many Sufi groups have abandoned traditional Islam for their own rituals and celebrations. Both these groups are extreme opposites to one another in their interpretation of the Qur'an.

It is impossible to be truly objective and thus all exegesis is eisegesis to varying extents. Esack is right when he contends that no interpretation is "value free".

The Qur'an and Me

Mattson asserts that, “All those who embark upon the reading the Qur’an – Muslims and non-Muslims, religious and secular people – can learn something about the world and about themselves through engagement with it.” In a hadith, Prophet Muhammad says, “God says, ‘I am as My servant thinks I am.’” Which I believe is the same for the Qur’an, people who approach it looking for violence and hatred will find it, while those who look for love and tolerance will also find it. A person who feels God is wrathful and cruel will find his god, whereas a person approaching the Qur’an with an open and humble heart will find God’s mercy and beauty.

 

The main connection between God and Muslims has always been the Qur’an, the literal word of God, and the Prophet Muhammad, the divinely inspired messenger of God, through the hadith. Thus, the Muslim approaches these sources of guidance through reverence and reflection, on how the names and attributes of the Divine are connected to their lives in their journey to God. The approaches of every Muslim to do this will differ, but it normally falls into these four categories: recitation, memorisation, understanding and contemplation. Muslims do a combination of all four but may emphasise on one or two of these.

 

As a believer, I have always found anecdotes from new Muslims, who have never heard the recitation of the Qur’an, but nevertheless, were moved to embrace Islam just by connecting with a humble translation in their native language, to be profound. It is a book that any one with an open heart can find a connection with. While Esack’s ‘User’s Guide’ informs us of political influences and sectarian conflicts of the past, and how they have shaped our current understandings of certain concepts and beliefs, this is not the whole picture, as many Muslims today find the Qur’an very relevant and omnipresent in their lives.

 

Diversity is not only between the main sectarian groups of Islam, such as Sunni and Shi’a, but also within these sectarian traditions there is also diversity, which is observed with the differences of opinion within a school of thought and the discussions and conflict that can arise from such diversity. It must be remembered that diversity is not a clean and calm exercise. It is passionate, rigorous, and prone to conflict. This process can only deliver positive outcomes, if the atmosphere of respect and sincerity is maintained. Otherwise, egos and division will rule the day.

 

Speaking about the myriad of ethical and moral principles found in the Qur’an, Hamza Yusuf Hanson, an American Islamic scholar, said, “It is important to recognise that this religion is multi-layered, and at the highest level you are dealing with the most sophisticated thought in human history. Our theology is very deep, it’s very complex, it has profound metaphysical foundations, and then at the same time it can be understood by very simple people.”

Assuming the Best about Allah

Ibn al-Qayyim says:

There can be no doubt that assuming the best about Allah only comes as a result of righteous conduct. It is the righteous person who assumes the best about his Lord, since he knows that Allah will reward him for his good deeds and will never break His promise. 

On the other hand, the sinner who persists in wrongdoing, injustice, and disobedience is prevented by his evil deeds from assuming the best about his Lord. We can see a similar situation in how people relate to each other. A runaway slave, for instance, is not going to assume the best of his master. Good assumptions never go hand in hand with the disturbed state of disobedience. A sinner is estranged from his Lord to the extent of his sinfulness. The person who has the best outlook on his Lord is invariably the one who is the most obedient to his Lord. 

Al-Hasan al-Basrî said: "The believer assumes the best about his Lord so he does the best deeds. The sinner assumes the worst about his Lord, so he does evil deeds."

Why God Created the Universe?

“In the Quran He says, I did not create jinn and mankind, save to worship Me (51:56), the last phrase of which can also mean “to serve Me.” Fulfilling the proper human role as God’s vicegerent demands serving the Lord, and no service is greater than negating oneself and affirming God, annihilating blameworthy character traits and allowing the Divine character traits to subsist. But what does service/worship have to do with love? Here Sufi texts like to quote the ḥadīth qudsī, “I was a hidden treasure, and I loved to be recognized; so I created the creatures so that I would be recognized.” In other words, God created the universe because, as the verse of mutual love puts it, He loves them; that is, He loves human beings; so He gave them the capacity to recognize Him and to love Him in return. By recovering their fiṭrah, they recognize themselves as God’s servants, and they recognize their Lord as the possessor of the Most Beautiful Names, which are also the Most Lovable Names, for beauty attracts love. Recognition, in other words, turns their love toward God, and love demands devoted service.” ~ The Qur’an and Sufism by William C. Chittick, in The Study Quran ~

Qur'an and Diversity

The Qur'an is the ocean which all different seekers come to quench their thirst.

Tawhid & Love

“Tawhid alerts us to the fact that there can be no true lover and no true beloved but God.” 

“So, there is no lover but God, and He loves them, that is, human beings created in His “form,” for they are the Self-Disclosures of His Most Beautiful Names. And there is no beloved but God, which is to say that human beings love God and God alone, whether they know it or not. This is because no one is beautiful but God; so all love is attracted to His Beauty.” 

“The objects of love are gold-plated by God’s Attributes. People should strive to recognize that it is not these objects per se that they love, but God.” ~ Rumi ~

“No one loves anyone but his own Creator, but he is veiled from Him by love for Zaynab, Suʿād, Hind, Laylā, this world, money, position, and everything loved in the world. Poets exhaust their words on all these existing things, but they do not know. The gnostics [i.e., those who “recognize” themselves and God] never hear a verse, a riddle, a panegyric, or a love poem that is not about God, hidden beyond the veil of forms.” ~ Ibn Arabi ~

“The most explicit reference to union with God in the earliest Islamic sources is probably the sound ḥadīth qudsī in which God speaks of the servant who seeks nearness to Him through good works. When the servant advances on the path, then, God says, “I love him, and when I love him, I am the hearing with which he hears, the eyesight with which he sees, the hand with which he grasps, and the foot with which he walks.” This ḥadīth has been the subject of endless explication in Sufi texts, for it describes in concrete terms the fruit of He loves them. But they love Him also plays a basic role: the servants’ love for God drives them to follow the path of guidance. If their love were to be misguided, then they would be attracted to the gold plating rather than to God; so they would not advance on the path. To advance they must act beautifully and virtuously (iḥsān) and come to be characterized by beautiful character traits. The only way to accomplish this is to follow in the footsteps of the Prophet. The Prophet is instructed, Say, “If you love God, follow me, and God will love you” (3:31). When God does love us, then He will be the hearing with which we hear, the eyes with which we see, and the heart with which we love.” 

“Specifically, it says that God loves the beautiful-doers (those who have iḥsān, in five verses), the God-fearing (three verses), the just (two), the self-purifiers (two), the repentant, the patient, and those who trust in Him. It also says that there are people whom God does not love: unbelievers, wrongdoers, workers of corruption, transgressors, and those who are immoderate, proud, and boastful. In other words, the Quran tells us that God has a special love for those who choose to follow His ways, and this love is not exactly the same as the love that brought the universe into existence. The ways of God followed by those whom He loves are encapsulated in the beautiful example (33:21) and exalted character of the Prophet.” 

“To be fully human demands actualizing and realizing the meaning of tawḥīd in the depths of the heart.” 

~ The Qur’an and Sufism by William C. Chittick, in The Study Quran ~

Tawhid & Beauty

“The Prophet said, “God is beautiful, and He loves beauty.” With regard to tawḥīd, this means that nothing is truly beautiful but God, and that no one truly loves but God. Nonetheless, God created human beings in a beautiful form: He formed you and made beautiful your forms (40:64). Our forms are beautiful because God created us in His own “form,” which is to say that He in-formed us with the Most Beautiful Names. God loves beauty; so He loves the beauty of human forms, which is to say that He loves the manifestation of His own Most Beautiful Names in creation.” 

“‘God is beautiful, and He loves beauty.’ Clearly the Prophet, the last of the prophets and the “most praiseworthy” of God’s creatures, is the embodiment of human virtue and beauty.” 

“By following the Prophet, they can actualize the Most Beautiful Names within their own character, and it is the beauty of the reflection of these Names in human beings that God loves. It is of course also true that God loves all human beings, and indeed all creatures. He made beautiful all that He created (32:7), and He loves the beautiful.” 

~ The Qur’an and Sufism by William C. Chittick, in The Study Quran ~

Face of God

“Those who seek God’s Face, then, are striving to recognise the Face of God that is their own true self.” ~ The Qur’an and Sufism by William C. Chittick, in The Study Quran ~

The Qur'an and Spirituality

Micheal Sells asserts that it is the Qur’an that is the basis of Islamic spirituality starting with the mysteries of the Verse of Light. He highlights the deep connection between Islamic art and the Qur’an while also demonstrating the spiritual nature of daily Muslim practices, like the adhan, salah, as well sawm and hajj. The prophet’s night journey, the Miraj, is yet another example of mysteries of the connection with the divine. He also explains the development of sufism from early Islam to before its golden age after 1000 CE.

Sayyed Hossein Nasr writes about the Qur’an being central to Islamic spirituality and like Sells he also mentions the Miraj and the first revelations as evidence of the spiritual nature of the Qur’an as well as the prophet himself. Furthermore, he contends that all basic Islamic concepts like the shahadah, tawhid and dhikr, are intertwined for the benefit of the soul. Moreover, the recitation of the Qur’an is a very spiritual experience as every letter and every word is for the guidance and benefit of the soul. The Qur’an is the map, the history book, the encyclopaedia of the soul to its Maker.

While both authors speak about Islam’s spiritual development, Sells takes a more historic analysis while still at times explaining the spiritual significance of his subject matter. Whereas, Nasr speaks from the heart and goes into the depth of Islamic spirituality as a person who knows the road that the soul must take.

The Case of the Apostate

The case of the apostate are three:

Either he never knew his Rabb in the first place

Or he knew of Him but never got fully acquainted 

Or he was acquainted but never fell in love

For the lover never leaves his beloved

Even when they are miles apart

Let alone to deny His existence

To the lover his Rabb is the only existence

To be close to Him is the only pleasure

To taste the sweetness of iman the only thirst quencher

To remember His embrace is the only memory worth remembering 

Love for Allah

Bismillah.

Shiblī said, “I learned Sufism from a dog that was sleeping at the door of a house. The owner came out and was driving the dog away, but the dog kept on coming back. I said to myself, 'How base this dog is! He drives him away, and he keeps on coming back.' The Exalted Lord brought that dog to speech and it said, 'O Shaykh! Where should I go? He is my owner.'”

I will not leave the Friend at a hundred iniquities and cruelties.

Even if He increases them, I will not be troubled, It is I who chose Him over everyone else;

if I complain about Him, I will have no excuse.

(Kashf Al-Asrar Tafsir of Surah al-Baqarah 2:165)

As for the faithful, their friendship is the fruit of the Real's friendship - as He says, “He loves them, and they love Him” [5:54]. Therefore the steep roads and trials that come to them do not bring any defect into their love, so they do not turn away from the Real.

Despite these tribulations and trials that come into their road, at each moment they fall more into passion and expend their spirits and hearts even more in friend- ship for the Real. With the tongue of the state they say,

“If You're happy with my grief, give me grief upon grief!

Away with a passion that decreases with a hundred cruelties!”

This is why He says, “Those who have faith are more intense in love for God” [2:165].

(Kashf Al-Asrar Tafsir of Surah al-Baqarah 2:166)

~~~~~

“God mentions His Most Beautiful Names in the Quran so as to clarify to His servants that they must negate Divine Attributes from themselves and affirm them for God alone. God speaks of His Exaltation and their abasement, His Knowledge and their ignorance, His Holiness and their taintedness, His Life and their death, His Unity and their multiplicity. But ‘when He gave news of love, just as He affirmed love for Himself, so also He affirmed love for us—He loves them, and they love Him.’” ~ Aḥmad al-Samʿānī (d. 534/1140) in ‘The Qur’an and Sufism’ by William C. Chittick, in The Study Quran ~

Crisis of Faith

Whenever an issue confronts the mind

Confounds the heart

Troubles the conscience

In regard to Allah’s Deen

Stop and reflect - 

Allah’s Deen is perfect

Allah’s Deen is eternal

Allah’s Deen is the solution

Thus,

It is we who are defective:

In our thinking

In our reasoning

In our understanding

In our relationship with Allah

In our knowledge about His Deen

In our egotistic natures

In our pride and conceit

So,

The answer is to:

Run to Allah

Seek His shade

Immerse yourself in His love and mercy

Fall down and submit

Behave like a humble slave

Admit your ignorance

Accept your need for guidance

And only then - 

The answer

The prayer

The realisation

The epiphany

Will dawn upon you

That Allah’s wisdom is supreme

And our serenity and peace of mind

Depends on total submission

Total love and adoration

Of our Rabb!

What factors of the Shari'ah that lead to Diversity

1. The classification of Hadith - transmission and preponderance
2. The linguistic understanding of the words of the Qur'an
3. Local custom
4. Cases judged on their own individual merits
5. Ijtihad - Individual scholarly reasoning
6. Public interest - this could change over time and may be applied narrowly in one region or country
7. Juristic preference 
8. Principle of Necessity - could become the norm until the necessity is over

The Qur'an and the Prophet

The Prophet Muhammad as the receiver of revelation, guide and teacher of the Qur'an, how he is viewed and characterised has an enormous impact on how the Qur'an is interpreted. To interpret or try to understand the Qur'an without trying to know the man and prophet it was revealed to - is quite absurd and illogical. The true nature, interpretation and life of the Qur'an can only be understood when we understand the Prophet Muhammad. The Qur'an was never a book without context or a guide; it was always contextual, relevant and deeply spiritual. It is quite an amazing aspect that the Qur'an is to every person what he or she expects of it. To the sectarian zealot, it assures their fervent beliefs; to the pious seeker, it is a journey to his or her beloved; to the critical examiner, it is the epitome of excellence in language and structure; to the rejector, it is incoherent, structureless and empty.

The Character the Qur'an Demands

Bismillah.

MERCIFUL

And obey Allah and the Messenger that you may obtain mercy. [Surah al-Imran 3:157]

So by Mercy from Allah, you were lenient with them. And if you had been rude and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them in the matter.[Surah al-Imran 3:159]

He has decreed upon Himself mercy.[Surah al-An’am 6:12 & 54]

And We have not sent you, except as a mercy to the worlds. [Surah al-Anbiyaa 21:107]

GRATEFUL

And be grateful to Me.[Surah al-Baqarah 2:152]

Be grateful to Allah if it is Him that you worship.[Surah al-Baqarah 2:172]

Glorify Allah for that which He has guided you; and perhaps you will be grateful.[Surah al-Baqarah 2:185]

Then fear Allah; perhaps you will be grateful.[Surah al-Imran 3:123]

Allah will reward the grateful.[Surah al-Imran 3:144 & 145]

Thus does Allah make clear to you His verses that you may be grateful.[Surah al-Maida 5:89]

And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.[Surah al-A’raf 7:10]

PATIENT

O you who believe, seek help through patience and prayer. Indeed, Allah is with the patient.[Surah al-Baqarah 2:153]

And We will surely test with something of fear and hunger and loss of wealth and lives and fruits, but give good tidings to the patient.[Surah al-Baqarah 2:155]

And Allah is with the patient.[Surah al-Baqarah 2:249 & Surah al-Anfal 8:46]

Turn to Allah for help and be patient.[Surah al-A’raf 7:128]

And be patient, for indeed, Allah does not allow to be lost the reward of those who do good.[Surah Hud 11:115 & Surah Yusuf 12:90]

And those who are patient, seeking the Face of their Lord, and establish prayer and spend from what We have provided for them secretly and publicly and prevent evil with good. Theirs shall be the final abode.[Surah Ar-Ra’d 13:22]

RIGHTEOUSNESS

And cooperate in righteousness. [Surah al-Maida 5:2]

Whoever does righteous, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward according to the best of what they used to do.[Surah an-Nahl 16:97]

But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease.[Surah al-Kahf 18:88]

Those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.[Surah Maryam 19:60]

But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.[Surah Ta Ha 20:82]

It is We who provide for you, and the best end is that of righteousness.[Surah Ta Ha 20:132]

He who repents and does righteousness has truly turned to Allah with true repentance. [Surah al-Furqan 25:71]

TRUSTWORTHINESS

Place your trust in Allah: for Allah loves those who place their trust in Him. [Surah al-Imran 3:159]

And whoever submits he face to Allah while he is a doer of good - then he has grasped the most trustworthy handhold. [Surah Luqman 31:22]

REMEMBRANCE OF ALLAH

Those who have believed and whose hearts are assured by the remembrance of Allah. [Surah ar-Ra’d 13:28]

Do not obey whose heart We have made heedless of Our remembrance and who follows his desire and whose affair has been lost.[Surah al-Kahf 18:28]

O you who believe, remember Allah with much remembrance.[Surah al-Ahzab 33:41]

Then woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error.[Surah az-Zumar 39:22]

Ten Life Changing Hadith

Bismillah.

1. "None of you truly believes until he loves for his brother that which he loves for himself.” (Sahih al-Bukhari #13 & Sahih Muslim #45a; Forty Hadith Nawawi #13) 

• Imams al-Bukhari & Muslim - Kitabul Iman (The Book of Faith or Belief)
• Imam an-Nasa’i - Book of Faith and its Signs
• Imam Ibn Majah - Kitabus Sunnah (Book of the Sunnah) - Chapter on Iman

2. Some prisoners of war were brought before the Prophet (sallallahu alayhi wasallam) and suddenly, a woman prisoner started franticly looking for her son and whenever she found a small child amongst the captives, she took it and started to breastfeed and nursed it. Later, this women found her son. The Prophet (sallallahu alayhi wasallam) asked the companions, "Do you think that this woman would throw her son into the fire?” The companions replied, “ By Allah, she would never throw her son into the fire." The Prophet (sallallahu alayhi wasallam) then said, "Allah is more merciful (kind) to His slaves than this woman is to her son.” (Sahih al-Bukhari #5999 & Sahih Muslim #2754)

• Imam al-Bukhari - Kitabul Adab (The Book of Good Manners and Character)
• Imam Muslim - Kitabut Tawbah (The Book of Repentance)

3. "Look to one who is lower than you, and do not look to one who is above you. For indeed that is more worthy of you so that you will not belittle Allah's favours upon you.” (Jami at-Tirmidhi #2513: sahih)

• 
  

4. "I was riding behind the Prophet (sallallahu alayhi wasallam) one day when he said, 'O young man! Heed my advice, 'Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. When you ask, ask Allah, and when you seek help, seek Allah's help. Know that if the entire creation were to gather together to do something to benefit you, you would never get any benefit except what Allah had written for you. And if they were to gather to do something to harm you, you would never be harmed except what Allah had written for you. The pens are lifted and the pages are dried.’" (Jami at-Tirmidhi #2516: hasan; Forty Hadith Nawawi #19)

5. A man asked the Prophet (sallallahu alayhi wasallam), "O Messenger of Allah! (sallallahu alayhi wasallam), Shall I tie my camel and rely upon Allah, or leave it untied and rely upon Allah?" He replied, "Tie it and rely upon Allah.” (Jami at-Tirmidhi #2517: hasan)

6. One day a pregnant woman came and confessed to committing adultery to the Allah’s Messenger (sallallahu alayhi wasallam) saying, “Messenger of Allah, (sallallahu alayhi wasallam) I have done something for which I must be punished, so punish me. Allah's Messenger called her guardian and said: "Treat her well, and when she delivers her baby bring her to me.” So after the baby was born he brought her to the Prophet (sallallahu alayhi wasallam). Then Allah's Messenger (sallallahu alayhi wasallam) pronounced judgment on her, so her clothes were tied tightly around her and then he commanded that she be stoned to death. After he death, the Prophet (sallallahu alayhi wasallam) prayed her janazah salah. Thereupon, Umar (radi Allahu anhu) disapprovingly said, "Allah's Messenger (sallallahu alayhi wasallam), you pray for one who committed adultery!  He (sallallahu alayhi wasallam) replied, "She has made such a repentance that if it were to be divided among seventy men of Medina, it would be enough. Have you found any repentance better than this, that she sacrificed her life for the sake of Allah, the Majestic?” (Sahih Muslim #1696a; Sunan an-Nasa’i #1957: sahih; Jami at-Tirmidhi #1435: sahih; Sunan Abu Dawud #4440: sahih)

• Imam an-Nasa’i - Kitabul Janazah - Book of Funerals
• Repentance for sins
• Confession of sins
• Willing to undergo her punishment for her sin
• Allah will not punish her for that sin, she has had her punishment here in the dunya.
• The Prophet treated people justly with kindness and love.
• A great example of courage and the fear of Allah
• In the Arabic language the number seventy indicates a substantially large number.  Remembering that many of the people of Madinah were illiterate and so may not know how to count up to seventy.

7. "My Lord says, 'If My slave comes nearer to me for a span, I go nearer to him for a cubit; and if he comes nearer to Me for a cubit, I go nearer to him for the span of outstretched arms; and if he comes to Me walking, I go to him running.’” (Sahih al-Bukhari #7536)

8. “The best believers according to their faith (iman) are those with the best character.” (at-Tabarani in al-Kabir; Sahih al-Jami as-Saghir #1129; Mishkat al-Masabih)

9. "Richness does not lie in the abundance of worldly riches but richness is the richness of the heart.” (Sahih Muslim #1051) "Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” (Sahih Muslim #2564)

10. The Prophet (sallallahu alayhi wasallam) used to seek refuge with Allah from four things: From knowledge that is of no benefit, from a heart that does not feel humble, from a supplication that is not heard, and a soul that is never satisfied. (Sunan an-Nasa’i #5442: hasan, #5470: sahih, #5537: hasan, #5467: hasan; Sunan Abu Dawud #1548: sahih; Sunan Ibn Majah #250: sahih, #3837: hasan; Jami at-Tirmidhi #3482: hasan)

Bonus:

The best properties to possess are: a tongue that remembers Allah, a grateful and thankful heart, and a believing wife who strengthens your iman.” (Jami at-Tirmidhi #3094: hasan; Sahih Sunan at-Tirmidhi #2470)

• Tafsir to Surah at-Tawbah 9:34: 

O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert them from the way of Allah . And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment.

How to get Taqwa?

Bismillah.

1. Gratitude in the heart.

2. Patience

3. Repentance

Ten Du'as Every Muslim Should Know

Bismillah.

DU’A #1: Sayyidul Istighfar (Repentance)

Narrated Shaddad bin Aus (radi Allahu anhu): The Prophet (salallahu alahi wasallam) said “The most superior way of asking for forgiveness from Allah is:

للَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَمَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

Allahumma anta Rabbi la ilaha illa anta, khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu Laka bidhanbi faghfirli fainnahu la yaghfiru adhdhunuba illa anta.

O Allah, You are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.

The Prophet (sallallahu alayhi wasallam) added. “If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.” (Sahih Al-Bukhari #318)

DU’A #2: Istikhara (Guidance)

Narrated Jabir bin Abdullah (radi Allahu anhu): The Prophet (sallallahu alayhi wasallam) used to teach us the way of doing istikhara, in all matters as he taught us the surahs of the Quran. He said, “If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say after the prayer:

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ

‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa as’alaka min fadlika al-‘azlm Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.’

O Allah, I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet (sallallahu alayhi wasallam) added that then the person should mention his need. (Sahih Al-Bukhari #263; Fortress of the Muslim #74; Citadel of the Believer #73)

DU’A #3: Darood Shareef - Salawatun Nabi (Salam on the Prophet (sallallahu alayhi wasallam))

Narrated Abu Sa’id al-Khudri (radi Allahu anhu): We asked, “O Allah’s Messenger (sallallahu alayhi wasallam), We know how to greet you but how shall we invoke Allah for you?” He (sallallahu alayhi wasallam) replied, “Say:

اللهُمَّ صَلِّ عَلى مُحَمَّدٍ وَعَلَى آل مُحَمُّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ 

وَعَلى آل إِبْرَاهِيمَ إِنَكَ حَمِيدٌ مَجِيد، وَبَارِكْ عَلى مُحَمَّدٍ وَعَلَى آل

مُحَمُّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلى آل إِبْرَاهِيمَ إِنَكَ حَمِيدٌ مَجِيد. 

Allahumma salli ala Muhammadin wa ala Muhammad, kamaa sallayta ala Ibraheema wa alaa aali Ibrahim, Innaka hameedun Majeed. Wa barik ala Muhammadin wa ala aali Muhammad, kama barakta ala Ibrahima wa ala aali Ibrahim, Innaka hameedun majeed.

O Allah! Send prayers upon Muhammad and upon the followers Muhammad, just as you sent prayers upon Ibrahim and upon the followers of Ibrahim. Verily, you are Praiseworthy, Glorious. And O Allah! Send blessings upon Muhammad and upon the followers Muhammad, just as you sent blessings upon Ibrahim and upon the followers of Ibrahim. Verily, you are are Praiseworthy, Glorious. (Sahih al-Bukhari #321, #6357, #6358 & #6360; Sunan Abu Dawud #976 & #978: sahih; Sunan an-Nasa’i: hasan; Fortress of the Muslim #54; Citadel of the Believer #52)

DU’A #4: The Most Frequent Du'a

Narrated Anas ibn Malik (radi Allahu anhu): “The most frequent invocation of the Prophet (sallallahu alayhi wasallam) was: 

اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ

Allahumma rabbana atina fid-dunya hasanah wa fil akhirati hasanah wa qina adhaban nari

"O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire.” (Surah al-Baqarah 2:201) (Sahih al-Bukhari #6389 & Sahih Muslim #2690b)

DU’A #5: Dua for Riding in a Vehicle & for Travelling

Riding in a Vehicle 

Ali bin Rabi’ah (radi Allahu anhu) said:

“I witnessed Ali (radi Allahu anhu) having an animal brought to him to ride. When he placed his foot in the stirrup he said:

بِسْمِ الله 

(Bismillāh) 

‘In the name of Allah,’  [three times]. 

So then, once he had ascended upon its back, he said: 

الحَمْدُ ِلله 

(Al-ḥamdulillāh) ‘All praise is due to Allah.’  

then he said: 

 ‏ سبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُون 

(Subḥān alladhī sakh-khara lanā hādhā wa mā kunnā lahū muqrinīn. Wa innā ilā rabbinā lamunqalibūn)

Glory is to Him Who has subjected this to us, and we were not able to do it. And, surely, to our Lord are we returning. 

Then he said: 

الحَمْدُ ِلله 

(Al-ḥamdulillāh)

‘All praise is due to Allah’ – three times – 

and 

الله أَكْبَرُ

(Allāhu Akbar)

‘Allah is the Greatest’ – three times 

سُبْحَانَكَ إِنِّي قَدْ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ

(Subḥānaka innī qad ẓalamtu nafsī faghfirlī fa-innahū lā yaghfirudh-dhunūba illā ant)

‘Glory is to You, indeed I have wronged myself, so forgive me, for indeed none forgives sins except You.’ 

Then he laughed. So I said: ‘O Commander of the Believer! What made you laugh?’ He said: ‘I saw the Messenger of Allah (sallallahu alayhi wasallam) do as I did, then he (sallallahu layhi wasallam)  laughed, so I said, ‘What made you laugh?’ He said: ‘Indeed, your Lord is very pleased with His worshipper when he says: “O my Lord, forgive me my sins, indeed, no one other than You forgives sins.” (Jami at-Tirmidhi #3446: sahih; Sunan Abu Dawud #2602: sahih; Fortress of the Muslim #205; Citadel of the Believer #206)

Travelling

Ibn Umar (radi Allahu anhu) reported that whenever Allah's Messenger (sallallahu alayhi wasallam) mounted his camel while setting out on a journey, he glorified Allah saying

 الله أَكْبَرُ 

(Allahu Akbar) 

‘Allah is the Greatest’ thrice, 

and then said:

 سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى وَمِنَ الْعَمَلِ مَا تَرْضَى اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الأَهْلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمَنْظَرِ وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ 

Subahnaal ladhi sakhkhara lanaa haadhaa wa maa kunne lach muqrineen. Wa innaa ilaa Rabbinaa lamunqaliboon. Allahumma innaa nas’aluka fee safarinaa haadhal birra wat-taqwaa, wa minal amalimaa tardhaa, Allahumma hawwin alaynaa safaranaa hadhaa watwi annaa bu’dahu, Allahumma Antas-saahibu fis-safari, wal-khalifatu fil-ahli, Allahumma innee audhu bika min wa’thaa is-safari, wa ka’aabatil mandhari, wa soo’il munqalabi fil maaliwal ahli.

Glory is to Him Who has provided this for us though we could never have had it by our efforts. Surely, unto our Lord we are returning. O Allah, we ask You on this journey for goodness and piety, and for works that are pleasing to You. O Allah, lighten this journey for us and make its distance easy for us. O Allah, You are our Companion on the road and the One in Whose care we leave our family. O Allah, I seek refuge in You from this journey’s hardships and from the wicked sights in store and from finding our family and property in misfortune upon returning. 

And after the Prophet uttered these words, he made this addition to them: 

 آيِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ 

Aa’iboona, taa’iboona, aabidoona, lirabbinaa haamidoon.

We are returning, repentant, worshipping our Lord. and praising Him. (Sahih Muslim #1342; Sunan Abu Dawud #2599: sahih; Jami at-Tirmidhi #3447: sahih; Fortress of the Muslim #207; Citadel of the Believer #206)

DU’A #6: Kaffaratul Majlis (Dua for the End of Meetings)

Aishah (radi Allahu anha) said: “Allah’s Messenger (sallallahu alaihi wassallam) did not sit in a gathering, and did not recite the Qur’an, and did not perform any prayer without concluding by saying:

 سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

Subḥānaka Allāhumma wa biḥamdika, ashhadu an lā ilāha illā anta, astaghfiruka wa atūbu ilayk

Glory is to You, O Allah, and praise is to You. I bear witness that there is none worthy of worship but You. I seek Your forgiveness and repent to You.” 

(Sunan Abu Dawud #4857 & #4859: sahih, Jami at-Tirmidhi #3433: sahih & Sahih at-Tirmidhi 3/153. Also an-Nasa’i in Amalul-Yawm wal-Laylah #308: Dr. Farooq Hamadah graded it authentic. Fortress of the Muslim #196; Citadel of the Believer #195)

The Messenger of Allah (sallallahu alayhi wasallam) said: “Whoever sits in a sitting and engages in much empty, meaningless speech and then says before getting from that sitting of his: 

‘Glory is to You, O Allah, and praise, I bear witness that there is none worthy of worship except You, I seek You forgiveness, and I repent to You, 

سُبْحـانَكَ اللّهُـمَّ وَبِحَمدِك، أَشْهَـدُ أَنْ لا إِلهَ إِلاّ أَنْتَ أَسْتَغْفِرُكَ وَأَتوبُ إِلَـيْك

Subḥānaka Allāhumma wa biḥamdika, ashhadu an lā ilāha illā anta, astaghfiruka wa atūbu ilaik 

whatever occurred in that sitting would be forgiven to him.” (Jami at-Tirmidhi #3433; Fortress of the Muslim #196; Citadel of the Believer #195)

DU’A #7: Dua after Adhan

The Messenger of Allah (sallallahu alayhi wasallam) said: 'Whoever says when he hears the adhan: 

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ  

Allahumma Rabba hadhihid-da'watit-tammah was-salatil-qa'imah, ati Muhammadanil-wasilata wal-fadilah, wab'athhu maqaman mahmudanilladhi wa’adtah 

O Allah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege of intercession and also the eminence, and resurrect him to the praised position that You have promised)," my intercession for him will be permitted on the Day of Resurrection.’ (Sahih al-Bukhari #614 & #243; Sunan Ibn Majah #722: sahih; Sunan an-Nasa’i #681: sahih; Sunan Abu Dawud #529: sahih; Jami at-Tirmidhi #211: sahih; Fortress of the Muslim #25; Citadel of the Believer #25)

إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ ‏

Innaka la tukhliful mee’aad.

Verily, You never fail to fulfil Your promise. (Surah al-Imran 3:194; al-Baqhaqi, 1/410: hasan isnad; Ibn Baz’s Tuhfatul Akhyar, p.38; Fortress of the Muslim #25; Citadel of the Believer #25)

DU’A #8: Dua in Witr

Narrated Al-Hasan ibn Ali (radi Allahu anhum): "The Messenger of Allah (sallallahu alayhi wasallam) taught me to say during witr:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَعَافِنِي فِيمَنْ عَافَيْتَ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِي فِيمَا أَعْطَيْتَ وَقِنِي شَرَّ مَا قَضَيْتَ إِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ وَلاَ يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ 

Allahum-mahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, lee feeman a’atayta, wa qinee sharra maa qadhayta, fa’innaka taqdhee wa laa yuqdhaa alayka, innahu laa yadhillu man waalayta wa laa ya izzu man aadayta tabaarakta Rabbanaa wa ta’aalayta.

O Allah, guide me among those Thou hast guided, grant me security among those Thou hast granted security, take me into Thy charge among those Thou hast taken into Thy charge, bless me in what Thou hast given, guard me from the evil of what Thou hast decreed, for Thou dost decree, and nothing is decreed for Thee. He whom Thou befriendest is not humbled. Blessed and Exalted art Thou, our Lord.” (Sunan Abu Dawud #1425: sahih; Sunan an-Nasa’i #1745: sahih; Sunan Ibn Majah #1178: sahih; Jami at-Tirmidhi #464: sahih)

DU’A #9: Du’a for Parents

رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

Rabbi irhamhumaa kamaa rabbayaanee sagheeraa

My Lord, have mercy upon them both as they brought me up when I was small. (Surah Al-Isra 17:24)

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

Rabbana ighfir lee waliwalidayya walilmumineena yawma yaqoomu alhisabu

Forgive me, Lord, and forgive my parents and all the believers on the Day of Reckoning. (Surah Ibrahim 14:41)

DU’A #10: Comprehensive Du’as

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْهَرَمِ وَالْبُخْلِ وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ 

Allahumma innee a'udhu bika minal ajzi wal kasali wal jubni wal harami wal bukhli wa a’udhu bika min adhaabil qabri wa min fitnatil mahyaa wal mamaati.

O Allah, I seek refuge in You from incapacity, from laziness, from cowardice, from senility, from miserliness, and I seek refuge in You from the punishment of the grave and the trials of life and death. (Sahih al-Bukhari #6367, #6390, #6370, #6371, #6374 & #6365;Muslim #2706a)

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دُعَاءٍ لاَ يُسْمَعُ 

Allahumma inni a'udhu bika min 'ilmin la yanfa'u, wa min qalbin la yakhsha'u, wa min nafsin la tashba'u, wa min du'a'in la yusma

O Allah, I seek refuge with You from knowledge that is of no benefit, a heart that is not humble, a soul that is not satisfied and a supplication that is not heard. (Sunan an-Nasa’i #5536: sahih, #5470: sahih, #5537: hasan; Sunan Ibn Majah #250: sahih, #3837: hasan; Jami at-Tirmidhi #3482: hasan

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ، وَالْمَأْثَمِ وَالْمَغْرَمِ، وَمِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَمِنْ شَرِّ فِتْنَةِ الْغِنَى، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْفَقْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ عَنِّي خَطَايَاىَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الْخَطَايَا، كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَاىَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ

Allāhumma innī a`ūdhu bika min fitnatin-nār, wa `adhābin-nār, wa `adhābil-qabr, wa fitnatil-qabr, wa min sharri fitnatil-ghinā, wa min sharri fitnatil-faqr, wa min sharri fitnatil- masīḥid-dajjāl. Allāhummaghsil khaṭāyāya bi-mā’ith-thalji wal-bardi, wa anqi qalbī minal-khaṭāyā kamā anqaitath-thawbal-abyaḍa minad-danas, wa bā`id bainī wa baina khaṭāyāya kama bā`adta bainal-mashriqi wal maghrib, Allāhumma innī a`ūdhu bika min al-kasali wal-harami wal-ma’thami wal-maghram

O Allah, I seek refuge with You from laziness and senility, from all kinds of sins and from being in debt; from the trial and affliction of the grave and from the punishment in the grave; from the affliction of the Fire and from the punishment of the Fire; and from the evil of the affliction of wealth; and I seek refuge with You from the affliction of poverty, and I seek refuge with You from the affliction of Dajjal. O Allah, wash away my sins with snow and hail, and cleanse my heart from all the sins, as a white garment is cleansed from the filth, and let there be a great distance between me and my sins, as You made east and west far from each other. (Sahih al-Bukhari #6368, #6375, #6376, #6377; Jami at-Tirmidhi #3495: sahih)

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْبُخْلِ وَالْهَرَمِ وَعَذَابِ الْقَبْرِ اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلاَهَا اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَمِنْ قَلْبٍ لاَ يَخْشَعُ وَمِنْ نَفْسٍ لاَ تَشْبَعُ وَمِنْ دَعْوَةٍ لاَ يُسْتَجَابُ لَهَا

Allahumma inni a'udhu bika min al-'ajzi wal-kasali, wal-bukhli, wal-jubni, wal-harami, wa 'adhabil-qabri, Allahumma ati nafsi taqwaha, wa zakkiha anta khairu min zakkaha, anta waliyyuha wa mawlaha. Allahumma inni a'udhu bika min qalbin la yakhsha'u wa min nafsin la tashba'u wa 'ilmin la yanfa'u wa da'watin la yustajabu laha 

O Allah, I seek refuge in You from incapacity, from laziness, from cowardice, from miserliness, from senility and from the torment of the grave. O Allah, make my soul obedient and purify it, for You are the best One to purify it, You are its Guardian and Lord. O Allah, I seek refuge in You from knowledge which does not benefit, from the heart that does not fear Allah, from the soul that does not feel contented and the supplication that is not answered. (Sahih Muslim #2722; Sunan an-Nasa’i #5458 & #5538: sahih)