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Items filtered by date: March 2015

10.They threaten me[I want to repent,But...]

You may say: “I want to repent but my old friends are threatening to

reveal my past and publish my secrets to everyone. They have

pictures and other papers they can use against me. I am worried  

about my reputation, and I am scared!”

 

Our advice is: fight back against these friends

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9.Evil people pursue me[I want to repent,But...]

 

You might say, “I want to repent, but evil friends are pursuing me

wherever I go. As soon as they learn of any change I have made,

they launch an attack against me, and I feel too weak to resist them. 

What can I do?”

 

Our answer is: bear this with patience, for this is how Allaah tests His

SINCERE slaves, so that He may 

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

  • Published in Sunnah

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…’’

 

 

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Shaykh Ibnul-‘Uthaymeen On Tolerance In Differing


{Taken from the book ‘My Naseehah To Ahlus-Sunnah’Of Shaykh Muqbil bin Haadee al -Waadi’ee}


Ash-Shaykh al-AllaamahMuhammad bin Saalih al-Uthaymeen said in Kitaabul -‘Ilm :  “The fourth matter: Tolerance of the heart in matters of differences of opinion. The heart (of the student of knowledge) should be tolerant in matters of differences of opinions which originate from  Ijtihaad (qualified independent deduction). The issues, over which the scholars hold differing opinions, are either from that which  there is no scope for  Ijtihaad, as the issue is so clear that there is no excuse for  anyone to oppose it or that there is scope for  Ijtihaad,and this provides an excuse  for one differing in them. Your opinion does not become proof against one who  opposes you, because if we were to accept this, then we would also accept the opposite: that this statement is a proof against you.


And my intent here is opinions where there is a scope for this and for which it is allowed for people to differ.
As for opposing the way of the  Salafin such matters as  ‘Aqeedah(Creed or belief), then opposing the Rightly Guided Predecessors is not accepted from anyone.


However, in other matters where there is scope for opinions, then it is not befitting  to undertake a verbal attack against those who differ in opinion nor take this a reason to spread hostility and hatred.


The Companions (may Allaah be pleased with them) used to differ  in opinion in  many matters. So he who wishes to read about their differences, then refer to those traditions that are available regarding them, and you will find many differences of  opinion amongst them. And those issues were greater than that which people these days have taken as a custom, until that the people of today have adopted  hizbiyyah(partisanship) by saying: I am with such and such and I am with such  and such, as if the matter is a matter of [forming] parties. Indeed this is a grave  mistake.”

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8.What should I do when I have sinned? [I want to repent , But...]

You might ask: “If I commit a sin, how can I repent from it straightaway? Is there 

anything that I should do straight after committing a sin?”

 

The answer is that there are two things which should be done after committing a 

sin. 

1.The first is to feel remorse in one's heart and to be determined not to repeat 

the sin. This is the result of fearing Allaah.

 

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7.The repentance of one who killed a hundred[I want to repent,But...]

Abu Sa’eed Sa’d ibn Maalik ibn Sinaan al Khudri (may Allaah be pleased with him) reported that the Prophet of Allaah 

(peace and blessings of Allaah be upon him) said:“There was among 

the people who came before you a man who killed ninety-nine people.

Then he asked about the most knowledgeable person on earth,

and was directed to a hermit, so he went to him, told him that he had

killed ninety nine people, and asked if he could be forgiven. The hermit

said, ‘No,’ so he killed him, thus completing one hundred. Then he

asked about the most knowledgeable person on earth and was 

directed to a scholar.He told him that he had killed one hundred 

people, and asked whether he could be forgiven.

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6.Will Allaah forgive me? [I want to Repent ,But ..]

You might  say: I want  to  repent, but my  sins are many  indeed. There  is no kind of  immoral act, no kind of sin,  imaginable or otherwise,  that  I have not committed.  It  is so  bad  that  I  do  not know  if Allaah can  forgive me  for  the  things  that  I have done over the years. In  response,  I  would  tell  you  that  this  is  not  a  unique  problem;  it  is  one  that  is  shared  by many  of  those who wish  to  repent. Let me  give  you  the  example  of  a  young man who asked this question once.

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