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The Supplication of Distress :-{ Hadeeth from the Saheeh of Imaam Al-Bukhaaree with the explanation from various sources}

The Supplication of Distress :-{ Hadeeth from the Saheeh of Imaam Al-Bukhaaree with the explanation from various sources}

AL-IMAAM  AL-BUKHAAREE-rahimahullaah-said  in  his  ‘Saheeh’  [The  Book  of  Supplications: Chapter (27): Supplication at times of distress (no. 6346)]: “Musaddad  narrated  to  us:  Yahyaa  narrated  to  us:  from  Hishaam  ibn  Abee  `Abdillaah:  from
Qataadah: from Abul `Aaliyah: from Ibn `Abbaas thatAllaah’s Messenger ( salallahu alaihiwasalam) 
و) used to  say the above dua at times of distress:-
((None has the right to be worshipped except Allaah, the Tremendous One, the Forebearing. None has the  right  to be  worshipped except Allaah, the Lord of the tremendous Throne. None  has  the  right to be worshipped except Allaah, the Lord of the heavens, and the Lord of the earth, and the
Lord of the honourable Throne.))”
-Also reported by Muslim (no. 2730), at-Tirmidhee (no. 3435), and Ibn Maajah (no. 3883).


*an-Nawawee  said  in  his  explanation  of  ‘Saheeh Muslim’:  “It  is  a  tremendous  hadeeth.  Careful attention  should  be  given  to  it,  and  it  should  be  said  plentifully  at  times  of  distress,  and  when  serious affairs occur. at-Tabaree said: ‘The Salaf used to supplicate with it,and they called it <The
Supplication of distress> (Du`aa.ul-Karb).’


So if it is said: This is remembrance (dhikr) of Allaah, and it is not a supplication (du`aa), then the  response to this is from two well-known aspects:

Firstly:  This is remembrance which is used to begin the supplication then the person supplicates with whatever he wishes.

Secondly:  The response of Sufyaan ibn `Uyainah, who said: ‘Doyou not know of His Saying-He  the Most High-:  

Whoever is preoccupied from asking of Me by remembrance of Me, then I shall give him that  which is better than what I give to those who ask”?
"And the poet said:  If a person praises you one day,
Then his praising suffices him from having to make requests of you”

 

al-  Haafiz Ibn  Hajr  said  in’Fathul-Baaree’  :  “at-Teebee  said:  These  words  of  praise  begin  with  a  mention of the Lord and Nurturer (ar-Rabb) so that it conforms with the removal of distress, since that  is  something  necessitated  by  nurturing  (tarbiyah).  And  it  contains  ‘tahleel’  (the  declaration
that  Allaah  alone  has  the  right  to  be  worshipped)  which  comprises  Tawheed,  and  which  is  the foundation  for  the  declaration  of  His  splendid  Perfection;  and  ‘al-`Azamah’  (Greatness)  which indicates  perfect  Ability;  and  ‘al-Hilm’  (Forbearance)-,  which  indicates  knowledge-  since
forbiddance  and  generosity  are  not  envisaged  from  the  ignorant  ones;  and  these  two  are  the foundation for the characteristics of honour and generosity.

 

 (al-`Azeem) (The Tremendous One) : - `Alee al-Qaaree said in ‘Mirqaatul-Mafaateeh’ (5/327): “Meaning: With respect to His Self and His attributes, so no request is too difficult for Him (to answer)

al-`Aynee  said  in  ‘`Umdatul-Qaaree’:  ‘’Meaning:  Therefore  nothing  should  be  requested  except from Him, and no one should be asked except Him, since no one can remove tremendous distress except  for  the  Tremendous  Lord…  And  this  dhikr  contains  an  indication  that  no  one  is  able  to
remove  distress  except  Allaah.  at-Teebee  said:  This  is  a  dhikr  which  results  in  removal  of  the distress.”

(al-Haleem) (The Forbearing):  al-Qaaree said: “The One Who does not hasten to punish. He is not quick to punish the one who falls short in serving Him, rather He removes harm from him by His Mercy.”  

Ibn Hajr said in ‘Fathul-Baaree’: “The scholars said, al-Haleem is the One Who delays punishing whilst having the ability (to punish)..

al-`Aynee said: “The reason why ‘al-Haleem’ (The Forbearing One) is particularized in the dhikr is that distress which comes to the Believer is usually because of some form of falling short in acts of obedience,  or  some  heedlessness,  and  this  gives  an  indication  of  having  hope  for  Pardon  which
will reduce the grief…”

 al-`Aynee said: “His Saying (The Lord and Nurturer  of the heavens and the earth): He mentioned these two in particular since they are from the greatest of  that  which we  see, and ‘ar-Rabb’ (the Lord and Nurturer) in the language is used for the one who is an owner, a master, a controller, one
who nurtures, one who brings things to their state of completeness, and one who bestows favours. It is not unrestrictedly except for Allaah-the MostHigh. If it is used for anyone else besides Him then  it  is  restricted  to  something  specific,  such  as  the  owner/master  (Rabb)  of  such  and
such…(thing)…His Saying: (Lord of the Tremendous Throne) also comprises Tawheed, Lordship (Ruboobiyyah)  and  the  greatness  of  the  Throne…  and  the  Throne  is  mentioned  in  particular because it is the greatest of the objects in the creation and everything else falls under it, in the way
that which is lower falls under that which is higher…’’

 

 

Last modified onSunday, 24 April 2016 05:35
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