Is It Shaytan, or Is It You?

If Shaytan is Chained in Ramadan, Why Do We Still Struggle? Understanding the Role of Nafs, Habits, and Inner Waswasa.

Whose Voice is Whispering? Understanding Waswasa in Ramadan

Yesterday, as I was about to help someone, I felt a sudden wave of resistance:

"You're already tired—just go home."
"This will waste so much time; you need to make iftar."
"There are so many people around; someone else will help."

Like every other time these thoughts creep in, I immediately chided: "Shut up, Shaytan!"

But then, a realization struck me.

Why do I need to make iftar? Because I’m fasting.
Why am I fasting? Because it’s Ramadan.
And if it’s Ramadan… Shaytan is chained.

So Who is Whispering in My Ear?

The chaining up of the devils in Ramadan is proven in a number of hadiths, including the following.

Abu Hurayrah (may Allah be pleased with him) narrated; the Messenger of Allah (blessings and peace of Allah be upon him) said:

When Ramadan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.

(Narrated by al-Bukhari, 3277) and Muslim, 1079)

According to a version narrated by Muslim,

Another such report is the hadith of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said:

When the first night of Ramadan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed …

(Narrated by at-Tirmidhi (682) and Ibn Majah (1642). It was classed as hasan by al-Albani in Sahih al-Jami‘ (759)

Many people wonder why, despite these hadiths, they still experience negative thoughts, distractions, and struggles during Ramadan. If Shaytan is truly chained, why do we still feel his whispers? So lets first discuss what the chaining of Shaytan actually means.

What Does "Shaytan is Chained" Actually Mean?

Scholars have explained this hadith in various ways, and their insights clarify why waswasa (whispers) still occur even during Ramadan.

1. Not All Shayateen Are Chained

Sheikh Ibn Uthaymin (رحمه الله) explains that the hadith specifically states that "the devils are chained," but it does not mean that every single devil is imprisoned. Rather, it refers to the most powerful and rebellious devils (maradah min al-shayateen).

“The apparent meaning indicates that the devils are chained up and prevented from tempting people, based on the fact that there is much good and much turning to Allah, may He be exalted, in Ramadan.”

(Majmu‘ Fatawa Ibn ‘Uthaymin, 20/75)

Based on that, the chaining up of the devils is chaining in a real sense, and Allah knows best about it. It does not mean that the devils have no impact at all, or that no one will be affected by the devils and the like, or that no sins will occur among people. Rather what is meant is that they are weakened in Ramadan, and are not able to do what they are able to do in months other than Ramadan.

Imam Al-Qurtubi (رحمه الله) expands on this by stating that only the most rebellious of devils (maradah min al-shayateen) are restrained in Ramadan. This means that while Shaytan’s influence is diminished, his whispers, past conditioning, and our own nafs (lower self) remain active.

As such this chaining does not mean that Shaytan is completely inactive. Instead, his influence is weakened, making it easier for people to focus on worship and goodness.

Why Do We Still Get Bad Thoughts in Ramadan?

1. The Echo of Eleven Months

Ibn Al-Jawzi (رحمه الله) in "Talbis Iblis" explains that Shaytan does not work only in the moment—he plays the long game. He instills thoughts, habits, and patterns over months and years, which then continue even when he is restrained.

Imagine walking through a muddy path for months, each step leaving deep footprints in the ground. Over time, the path becomes worn, familiar, and easy to follow.

Now, when Ramadan arrives, it’s like a fresh rainfall softening the hardened ground, giving you a chance to walk a new path. But the old footprints don’t disappear instantly—they remain visible, tempting you to follow the same route. It takes conscious effort to step away from the past and create a new, better path.

Similarly, for 11 months, Shaytan conditions us, reinforcing bad habits, exaggerating distractions, and planting seeds of doubt. These patterns don’t vanish overnight once Ramadan begins. They are ingrained, like well-worn footsteps, and only through effort, reflection, and sincere striving can we reshape our journey.

Even when Shaytan is chained, his past influence lingers in the form of habits, conditioned thoughts, and automatic behaviors. Breaking free from them takes time.

2. The Nafs (Lower Self) is Always Active

Three kinds of Nafs

The foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah.

The two terms are titles of a God-fearing person.

In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called:

1. An-nafs-ul-ammarah 'the self that tempts (to evil)’

As Allah said in the Holy Qur'an:

The second stage of development is called:

2. An-nafs-ul-lawwamah 'the self that blames'

Translated as 'the self-reproaching conscience'. The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils.

The third and highest stage of development is called:

3. An-nafs-ul-mutma'innah 'the self at peace'

This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.

Waswasa (whispers) don’t only come from Shaytan; they also come from within—our nafs (lower self). This is why, even when Shaytan is restrained, we still battle our own inner self.

3. The Test of Habits and Character

Our struggles in Ramadan don’t just come from external whispers but also from our own character and lifestyle choices.

Ibn Qayyim Al-Jawziyya (رحمه الله) in "Madarij al-Salikin" describes sins as weeds that grow in the heart. If a heart is neglected and filled with weeds, it will be difficult to plant good seeds of faith.

This is why:

• A person who lies or backbites regularly will still struggle with it in Ramadan.

• Someone used to wasting time on distractions will find it hard to focus on worship.

• A heart filled with negativity or grudges won’t suddenly soften overnight.

Ramadan is an opportunity to uproot these weeds and begin planting sincerity, discipline, and taqwa. But it requires effort and consistent striving.

Struggling Against Waswasa is a Sign of Strength

Feeling disturbed by these whispers isn’t necessarily a bad thing. It means you are fighting against them—it means you care.

Our minds generate countless thoughts daily. Some thoughts are just noise, while others stem from our own desires and weaknesses. But from Allah’s infinite mercy, He forgives the thoughts we don’t act upon or speak about. The Prophet Muhammad (ﷺ) said:

Verily Allah has forgiven my ummah the evil promptings or desires of their hearts [i.e., the thought of carrying out a sin] as long as they do not act upon them or speak of them

(Bukhari, Muslim)

The key is to recognize these thoughts and choose not to act on them.

And Allah says in the Quran:

Ramadan is not just about fasting from food but about fasting from the whispers of the nafs and the distractions of the dunya. This means actively working against our bad habits, resisting negative thoughts, and striving to purify the heart.

Instead of fearing waswasa, use it as a reminder:

• The fact that you recognize these thoughts means you are aware.

• The fact that they bother you means your heart is still inclined toward good.

• The fact that you are pushing against them means you are growing stronger.

وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ ٢

And I do swear by the self-reproaching soul!

(Quran 75:2)

Sayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves.

So, the next time you hear that whisper urging you to turn away from good, remember that you have the power to overcome it and there is a great reward waiting you for, for doing so.

May Allah grant us all the strength to overcome waswasa and emerge from Ramadan with hearts that are purified and souls that are closer to Him. Ameen. 🤲