Du'as in Hardship and Distress

Supplications to be made during difficult times, illness, and hardship

Supplication in Distress and Grief

When afflicted with worry, distress, or anxiety

Sahih al-Bukhari and Sahih Muslim

لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الْأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ

Transliteration

La ilaha illallahul-'azimul-halim, la ilaha illallahu rabbul-'arshil-'azim, la ilaha illallahu rabbus-samawati wa rabbul-ardi wa rabbul-'arshil-karim.

Meaning

There is no deity except Allah, the Most Magnificent, the Forbearing. There is no deity except Allah, Lord of the magnificent Throne. There is no deity except Allah, Lord of the heavens and Lord of the earth and Lord of the noble Throne.

Virtue

The Prophet ﷺ would say this when he faced a difficult matter.

When Feeling Ill (Placing the Hand on the Site of Pain)

When feeling pain or an oncoming illness anywhere in the body; place the right hand on the site of pain

Sahih Muslim 2202

بِسْمِ اللَّهِ ثَلَاثًا ، أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ سَبْعَ مَرَّاتٍ

Transliteration

Bismillah (3x); A'udhu billahi wa qudratihi min sharri ma ajidu wa uhadhir (7x).

Meaning

In the name of Allah (three times). I seek refuge in Allah and His power from the evil of what I feel and fear (seven times).

Virtue

Uthman ibn Abi al-'As (ra) came to the Prophet ﷺ complaining of pain in his body. The Prophet ﷺ taught him this dua. Uthman said: 'Allah cured me by it, and I have never ceased to prescribe it to my family and others.'

When Facing a Ruler or Powerful Person

When facing an oppressive ruler, a hostile boss, a persecuting authority, or a dangerous group

Recorded by al-Bukhari in al-Adab al-Mufrad and al-Tabarani – hasan

اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَرَبَّ الْعَرْشِ الْعَظِيمِ ، كُنْ لِي جَارًا مِنْ فُلَانِ بْنِ فُلَانٍ وَأَحْزَابِهِ مِنْ خَلَائِقِكَ ، أَنْ يَفْرُطَ عَلَيَّ أَحَدٌ مِنْهُمْ أَوْ يَطْغَى ، عَزَّ جَارُكَ وَجَلَّ ثَنَاؤُكَ وَلَا إِلَهَ إِلَّا أَنْتَ

Transliteration

Allahumma Rabbas-samawatis-sab'i wa Rabbal-'arshil-'azim, kun li jaran min fulan-ibn-fulanin wa ahzabihi min khala'iqik, an yafruta 'alayya ahadun minhum aw yatgha. 'Azza jaruka wa jalla thana'uka wa la ilaha illa ant.

Meaning

O Allah, Lord of the seven heavens and Lord of the mighty Throne, be my protector against so-and-so and his party from among Your creation, lest any of them mistreat me or transgress against me. Mighty is Your protection, glorious is Your praise, and there is no god but You.

Virtue

The name of the individual is substituted at 'fulan-ibn-fulan'. This dua entrusts the situation to the Lord of the seven heavens; no earthly power can compete with what protects.

Firmness in a Difficult Choice

When facing a choice that requires resolve, when tempted by weakness, and after Istikharah when a decision has been made

Jami at-Tirmidhi 3407, Sunan an-Nasa'i 1305 – sahih

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ

Transliteration

Allahumma inni as'alukath-thabata fil-amr, wal-'azimata 'alar-rushd, wa as'aluka shukra ni'matik, wa husna 'ibadatik.

Meaning

O Allah, I ask You for firmness in the matter, resolution upon guidance, gratitude for Your favour, and excellence in Your worship.

Virtue

The Prophet ﷺ taught this to Shaddad ibn Aws (ra). Notice the sequence: (1) firmness in the affair itself; (2) resolve upon the right path; (3) gratitude for the favour that comes; (4) excellence in worshipping the One who gave it.

The Treasure of Paradise for Distress

When overwhelmed, when facing what one cannot change, when a situation feels unmanageable

Sahih al-Bukhari 6384, Sahih Muslim 2704

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

Transliteration

La hawla wa la quwwata illa billah.

Meaning

There is no power nor might except with Allah.

Virtue

The Prophet ﷺ said: 'It is a treasure from the treasures of Paradise.' A wholesale surrender: my power ends, His begins. Repeat as many times as needed to steady the heart.

The Dua of the Prophet ﷺ at Times of Great Anxiety

At times of severe anxiety or crisis

Sahih al-Bukhari 6346, Sahih Muslim 2730

لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الْأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ

Transliteration

La ilaha illallahul-'Azimul-Halim. La ilaha illallahu Rabbul-'arshil-'azim. La ilaha illallahu Rabbus-samawati wa Rabbul-ardi wa Rabbul-'arshil-Karim.

Meaning

There is no god but Allah, the Magnificent, the Forbearing. There is no god but Allah, the Lord of the mighty Throne. There is no god but Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the noble Throne.

Virtue

Ibn Abbas (ra) reported that the Prophet ﷺ used to say this at times of distress (karb).

The Dua Anas Used to Repeat in Distress

When gripped with any hardship, illness, or state of helplessness

Jami at-Tirmidhi 3524 — hasan

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

Transliteration

Ya Hayyu Ya Qayyum, bi rahmatika astaghith.

Meaning

O Ever-Living, O Sustainer of all, by Your mercy I seek help.

Virtue

Anas (ra) reported the Prophet ﷺ, when a matter grieved him, would say: Ya Hayyu Ya Qayyum, bi rahmatika astaghith. Calling upon Allah by two of His greatest names – the Ever-Living, the Sustainer – and asking through His mercy directly.

The Prophet's ﷺ Dua Returning from Ta'if

At times of profound rejection, humiliation, or defeat – when even those you expected to help have turned against you

Recorded in Ibn Hisham's Sirah and Tabarani; the chain has some weakness but the meaning is well-established through parallel narrations

اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي ، وَقِلَّةَ حِيلَتِي ، وَهَوَانِي عَلَى النَّاسِ ، يَا أَرْحَمَ الرَّاحِمِينَ ، أَنْتَ رَبُّ الْمُسْتَضْعَفِينَ وَأَنْتَ رَبِّي ، إِلَى مَنْ تَكِلُنِي ، إِلَى بَعِيدٍ يَتَجَهَّمُنِي ، أَمْ إِلَى عَدُوٍّ مَلَّكْتَهُ أَمْرِي ، إِنْ لَمْ يَكُنْ بِكَ غَضَبٌ عَلَيَّ فَلَا أُبَالِي ، وَلَكِنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي ، أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ الظُّلُمَاتُ وَصَلُحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ ، مِنْ أَنْ تُنْزِلَ بِي غَضَبَكَ أَوْ يَحِلَّ عَلَيَّ سَخَطُكَ ، لَكَ الْعُتْبَى حَتَّى تَرْضَى ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ

Transliteration

Allahumma ilayka ashku da'fa quwwati, wa qillata hilati, wa hawani 'alan-nas. Ya Arhamar-Rahimin, anta Rabbul-mustad'afin wa anta Rabbi. Ila man takiluni? Ila ba'idin yatajahhamuni am ila 'aduwwin mallaktahu amri? In lam yakun bika ghadabun 'alayya fa la ubali, wa lakinna 'afiyataka hiya awsa'u li. A'udhu bi nuri wajhikal-ladhi ashraqat lahuz-zulumatu wa saluha 'alayhi amrud-dunya wal-akhirah, min an tunzila bi ghadabak, aw yahilla 'alayya sakhatuk, lakal-'utba hatta tarda, wa la hawla wa la quwwata illa bik.

Meaning

O Allah, to You I complain of my weakness, my scarcity of resources, and my humiliation before people. O Most Merciful of the merciful, You are the Lord of the oppressed, and You are my Lord. To whom do You leave me? To a distant one who scowls at me, or to an enemy to whom You have entrusted my affair? So long as You are not angry with me, I do not care – but Your well-being is more expansive for me. I seek refuge in the light of Your Face, by which the darknesses were illumined and the affairs of this world and the Hereafter were set right, from Your anger descending upon me or Your displeasure alighting on me. I will keep pleading until You are pleased – and there is no power nor might except with You.

Virtue

The Prophet ﷺ said this returning from Ta'if, after their leaders rejected him and set boys to throw stones at him until his blessed feet bled. Every word was a wound and a wound acknowledged. Aisha (ra) later asked which day was the hardest in his life – he said it was the day of Ta'if.

For Trust and Reliance in Times of Difficulty

When one senses an inability to bear the load of one's own affairs

Sunan Abi Dawud 5090 — sahih; the Prophet ﷺ taught it to his wife

اللَّهُمَّ رَحْمَتَكَ أَرْجُو ، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أَنْتَ

Transliteration

Allahumma rahmataka arju, fa la takilni ila nafsi tarfata 'ayn, wa aslih li sha'ni kullah, la ilaha illa ant.

Meaning

O Allah, Your mercy is what I hope for. Do not leave me to my own self even for the blink of an eye, and rectify all my affairs for me. There is no god but You.

Virtue

The Prophet ﷺ said: 'These are the words of distress: Allahumma rahmataka arju...' A recognition that the biggest danger is being left to oneself, not the external threat.

For Removing Sadness (Comprehensive)

A daily protection dua and a targeted remedy for any of the eight ills listed

Sahih al-Bukhari 6369 – the Prophet ﷺ used to say this frequently

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ ، وَالْعَجْزِ وَالْكَسَلِ ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ ، وَغَلَبَةِ الرِّجَالِ

Transliteration

Allahumma inni a'udhu bika minal-hammi wal-hazan, wal-'ajzi wal-kasal, wal-bukhli wal-jubn, wa dala'id-dayn, wa ghalabatir-rijal.

Meaning

O Allah, I seek refuge in You from anxiety and grief, incapacity and laziness, miserliness and cowardice, being burdened by debt, and being overcome by others.

Virtue

The Prophet ﷺ taught Abu Umama (ra) this dua when he found him in the mosque outside prayer time due to worry and debt. Abu Umama said: 'I said it, and Allah removed my grief and paid my debt.'

The Prophet's ﷺ Ruqya over a Sick Person

When ill, or when praying for a sick person; may be placed with the hand on the site of pain

Sahih al-Bukhari 5675, Sahih Muslim 2191

اللَّهُمَّ رَبَّ النَّاسِ ، أَذْهِبِ الْبَاسَ ، اشْفِ أَنْتَ الشَّافِي ، لَا شِفَاءَ إِلَّا شِفَاؤُكَ ، شِفَاءً لَا يُغَادِرُ سَقَمًا

Transliteration

Allahumma Rabban-Nas, adhhibil-ba's, ishfi antash-Shafi, la shifa'a illa shifa'uk, shifa'an la yughadiru saqama.

Meaning

O Allah, Lord of mankind, remove the affliction. Cure – You are the Curer. There is no cure but Your cure. A cure that leaves behind no sickness.

Virtue

The Prophet ﷺ used to place his right hand on the ill person and say this. Aisha (ra) used to do the same for the family. The dua distinguishes: healing is only from Allah; medicine is a means by His permission.

The Prophet's ﷺ Comprehensive Refuge for Every Trial

A daily preventative and a specific dua in any situation of major difficulty

Sahih al-Bukhari 6347, Sahih Muslim 2707

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ جَهْدِ الْبَلَاءِ ، وَدَرَكِ الشَّقَاءِ ، وَسُوءِ الْقَضَاءِ ، وَشَمَاتَةِ الْأَعْدَاءِ

Transliteration

Allahumma inni a'udhu bika min jahdil-bala'i, wa darakish-shaqa'i, wa su'il-qada'i, wa shamatatil-a'da.

Meaning

O Allah, I seek refuge in You from unbearable trial, from reaching the state of despair, from a bad end, and from the gloating of enemies.

Virtue

The Prophet ﷺ used to seek refuge from these four things regularly, teaching us that the worst outcomes to fear are not merely material – they are spiritual despair and losing dignity.

For Ease of an Unbearably Difficult Matter

When any task, decision, exam, illness, or affair seems too hard

Sahih Ibn Hibban 962 – narrated by Anas (ra) from the Prophet ﷺ

اللَّهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلًا ، وَأَنْتَ تَجْعَلُ الْحَزْنَ إِذَا شِئْتَ سَهْلًا

Transliteration

Allahumma la sahla illa ma ja'altahu sahla, wa anta taj'alul-hazna idha shi'ta sahla.

Meaning

O Allah, there is no ease except what You make easy, and You make the difficult, if You wish, easy.

Virtue

A short but complete surrender: nothing is easy without Him – and nothing is hard against Him.

When Overwhelmed with Fear

The Prophet ﷺ said this in moments of fright and taught that the shahada itself is the anchor of the frightened heart

Sahih al-Bukhari 6345

لَا إِلَهَ إِلَّا اللَّهُ

Transliteration

La ilaha illallah.

Meaning

There is no god but Allah.

Virtue

When Aisha (ra) once heard a loud noise and became frightened, the Prophet ﷺ told her that the Muslim's response in fear is the affirmation of tawhid. There is no god but Allah – no other power, no other refuge, no other Lord.

For Contentment with the Decree

When accepting a hard decree, when losing a loved one, and in aspirations for the Hereafter

Sunan an-Nasa'i 1305 – sahih

اللَّهُمَّ إِنِّي أَسْأَلُكَ الرِّضَا بَعْدَ الْقَضَاءِ ، وَبَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ ، وَلَذَّةَ النَّظَرِ إِلَى وَجْهِكَ ، وَالشَّوْقَ إِلَى لِقَائِكَ ، فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ ، وَلَا فِتْنَةٍ مُضِلَّةٍ

Transliteration

Allahumma inni as'alukar-rida ba'dal-qada, wa bardal-'ayshi ba'dal-mawt, wa ladhdhatan-nazari ila wajhik, wash-shawqa ila liqa'ik, fi ghayri darra'a mudirratin wa la fitnatin mudillah.

Meaning

O Allah, I ask You for contentment after Your decree, for the coolness of life after death, for the delight of gazing at Your Face, and for the longing to meet You – in the absence of a harmful trial and a misguiding tribulation.

Virtue

One of the most beautiful and spiritually elevated duas the Prophet ﷺ taught. It teaches that even in distress, the goal is not merely the removal of pain but a heart pleased with Allah's decree.

Refuge from Anxiety, Debt and Being Overpowered

When burdened by debt, anxiety, low motivation, grief, or feeling overpowered by circumstances or people; recited morning and evening as a comprehensive refuge.

Sahih al-Bukhari 6369, Sunan Abu Dawud 1541

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ ، وَالْعَجْزِ وَالْكَسَلِ ، وَالْبُخْلِ وَالْجُبْنِ ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

Transliteration

Allahumma inni a'udhu bika min al-hammi wa'l-hazan, wa'l-'ajzi wa'l-kasal, wa'l-bukhli wa'l-jubn, wa dala'i ad-dayni wa ghalabat ar-rijal.

Meaning

O Allah, I seek refuge in You from anxiety and sorrow, from weakness and laziness, from miserliness and cowardice, from the burden of debt and from being overpowered by others.

Virtue

Anas ibn Malik (ra) said: 'I served the Prophet ﷺ and used to hear him say this often.' Abu Umamah (ra) reported the Prophet ﷺ taught him this dua when he found him in the mosque outside prayer time overwhelmed by debts and worries, saying: 'Say it morning and evening; Allah will remove your worry and settle your debt.' The dua names four paired ailments: two of the heart (worry, sorrow), two of the will (weakness, laziness), two of the character (miserliness, cowardice), and two of circumstance (debt, oppression by others).

When Overcome by Anger

When feeling anger rising, before responding to provocation, or during any moment when one is losing self-control.

Sahih al-Bukhari 3282, Sahih Muslim 2610 (Sulayman ibn Surad)

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Transliteration

A'udhu billahi min ash-shaytani r-rajim.

Meaning

I seek refuge in Allah from Shaytan the accursed.

Virtue

Sulayman ibn Surad said: I was sitting with the Prophet ﷺ when two men were arguing. One had a red face and the veins of his neck bulged. The Prophet ﷺ said: 'I know a word which, if he said it, what he is feeling would leave him: A'udhu billahi min ash-shaytani r-rajim.' The wisdom is deep: anger is one of the only emotions the Sunnah treats primarily as an intrusion (shaytan) rather than a self-generated feeling. Recognising it as external makes the refuge natural, and the classical practice of pairing this dua with three physical prescriptions (sit if standing, lie down if sitting, perform wudu) treats the whole system: soul, body, and heat.

When Woken by Fear or a Nightmare

On waking from a bad dream or nightmare, when feeling sudden fear in the dark, when a child wakes crying in the night, or before sleeping in an unfamiliar place.

Sunan Abu Dawud 3893, Sunan at-Tirmidhi 3528 (Amr ibn Shu'ayb from his father from his grandfather; hasan sahih)

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ ، وَشَرِّ عِبَادِهِ ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

Transliteration

A'udhu bi kalimatillahi t-tammati min ghadabihi wa 'iqabihi, wa sharri 'ibadihi, wa min hamazati sh-shayatini wa an yahdurun.

Meaning

I seek refuge in the perfect words of Allah from His anger and punishment, from the evil of His servants, and from the whisperings of the shaytans and their presence.

Virtue

The Prophet ﷺ taught this to those disturbed at night. Classical scholars note four distinct refuges paired in the dua: from Allah's anger (which the sincere fear most), His punishment (which follows), the evil of His creation (external harm), and the whispers of shaytans (internal harm, plus the specific request 'that they do not attend me'). Abdullah ibn Umar taught it to his older children by making them memorise it, and hung it around the necks of the younger ones on parchment. It is the classical Prophetic prescription for night-fear.

The Warning About the Dua of the Oppressed

To be RECITED by the oppressed person themselves as a warning-declaration whenever they cannot escape the oppressor, and to be REMEMBERED by every person as an internal check every time they are tempted to wrong someone weaker: an employee, a spouse, a child, a debtor, a tenant, a foreigner, or someone whose word will not be believed against yours. Also recited on behalf of the oppressed by others.

Sahih al-Bukhari 4347, 2448, Sahih Muslim 19; Ibn Abbas

اتَّقِ دَعْوَةَ المَظْلُومِ ، فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ

Transliteration

Ittaqi da'wata l-mazlum, fa innaha laysa baynaha wa bayna llahi hijab.

Meaning

Fear the supplication of the oppressed, for verily there is no veil between it and Allah.

Virtue

This hadith is part of a longer report in which the Prophet ﷺ sent Mu'adh ibn Jabal (ra) to Yemen as governor. Before Mu'adh left, the Prophet ﷺ gave him a series of counsels ending with this warning about the oppressed. The narration continues: 'For verily there is no barrier between it [the du'a of the oppressed] and Allah.' Classical scholars name three reasons this du'a bypasses the ordinary veils: (1) THE MEETING GROUND OF BROKENNESS — Allah is nearest to the broken-hearted, and no state breaks the heart more purely than being wronged and having no earthly recourse; the du'a rises directly because the whole worldly ceiling has already collapsed. (2) THE ATTRIBUTE OF JUSTICE — Allah's Name al-'Adl (the Just) is directly engaged by every act of injustice; the oppressed person is not merely asking for personal relief but calling on a Divine Name that will answer whether or not they are believing, virtuous, or even Muslim (Ibn Taymiyyah noted the du'a of the non-Muslim oppressed is also answered). (3) THE COMPRESSION OF SILENCE — the oppressed is often the very one who cannot speak; their du'a is the ONLY voice they still have, and Allah honours the voice of one whom the world has silenced. Ibn al-Qayyim (Madarij al-Salikin) said that Allah answers the du'a of the oppressed even when the oppressed is a sinner, because the answering is a matter of Allah's justice, not the oppressed's reward. The clearest historical example is Musa ﷺ's du'a against Fir'awn, who was arguably the worst tyrant in human history; his complaint reached Allah, and the response was the parting of the sea. The lesson runs both ways: warn yourself off oppressing anyone, and take heart if you are the one wronged – you have a weapon the strong do not possess.

The Prophet's ﷺ Dua Returning from Ta'if

At times of profound rejection, humiliation, or defeat – when even those you expected to help have turned against you

Recorded in Ibn Hisham's Sirah and Tabarani; the chain has some weakness but the meaning is well-established through parallel narrations

Transliteration

Meaning

Virtue

The Warning About the Dua of the Oppressed