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One should never underestimate the power of du’a as it can change your destiny. The Prophet Muhammad used to make certain du’as in certain situations, but what if one feels that they are not worthy of calling upon Allah or just simply don’t know how. When you look through the guidance of the Prophet Muhammad, you don’t just find the words that match your situation, you also find a beautiful approach to your Lord as a whole. When you understand your Creator better and learn how to call upon Him like the prophet Muhammad did, you will also understand the world around you better and become more focussed. This short book includes 26 wonderful du’as (supplications) in Arabic with English translation and related commentary, as taught to us by our beloved Prophet Muhammad.
A Dua Away: A Companion Journal (P/B)
RM50.00
Frequently Bought Together
| Weight | 0.680 kg |
|---|---|
| Dimensions | 22.7 × 15.5 × 0.7 cm |
| Author | |
| Binding | Paperback |
| ISBN | 9781847742599 |
| Pages | 93 |
| Publisher | KUBE Publishing |
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Allah the Most High, Said, “Every soul will taste death…” [ Al-Anbiya (21): 35] The inevitable reality of death is greater than life itself, for life is something uncertain – one may plan for the future, yet know not whether he will live long enough in order to achieve his hopes and ambitions – for the arrival of the Angel of Death may precede those very hopes. The prudent one understands this great reality and prepares for its eventuality.
Untold number of humanity has passed through the stages of death, and current generations will be replaced by future generations. “The best of believers are those with best manners. And the smartest are those who remember death often, and the astute are those who readily prepare it. Those are the smartest.” [Silsilat as-Sahihah, 1384] Some of the scholars used to say, “Those who often remember death, Allah honours them with three: Their repentance is expedited; Their heart is given satisfaction and; Their worship is energised. And those who forget remembering death are afflicted with three: Their repentance is postponed; Their contentment is stripped and; Their worship is neglected. Therefore one of the finest aids in remembering and preparing for death is seeking forgiveness for one’s sins and shortcomings. Allah The Most High Said, “Say, ‘O My servants who have transgressed against themselves, do not despair of the Mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'” [Al-Zumar (39): 53] In the noble Prophetic guidance, the Messenger of Allah (saw) said the leading du’a (invocation) by which forgiveness should be sought is called ‘Sayyid Al-Istighfār’.
It is composed of special words with profound meanings, which the Prophet keenly taught his ‘Ummah. He (saw) said, ‘Whoever reads 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 whoever reads it at night with firm faith in it and dies before the morning, he will be from the people of Paradise.” [Al-Bukhari, 6306] Before you dear reader is a small contemporary work explaining the immense benefits of ‘Sayyid Al-Istighfar’. It should be memorised by every Muslim and its meanings understood and internalised for heightened impact and gain.
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The invocation of my brother Yunus, “none has the right to be worshipped save You; glory be to You, far removed are You from any imperfection; I have been amongst the wrong-doers,” none who is experiencing difficulty employs it except that Allah would relieve him of his difficulty.
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Are their any unstated conditions that have to be met when one articulates it?
What is the connection between belief in the heart and the meaning of this supplication such that it leads to the removal of difficulty?
Why did he explicitly confess, ‘I have been amongst the wrong-doers’ when it is known that tawhid in itself leads to the removal of difficulty?
Is it sufficient to acknowledge ones’ sin alone, or must this be accompanied by repentance and the firm resolve not to repeat that sin in the future?
Why is it that difficulty and harm is removed only when a person relinquishes any hope, reliance and dependency upon the creation?
How can the heart relinquish the characteristic of putting hope in the creation and depending on them, and instead put its hope in Allah, Exalted is He, and turn to Him in its entirety?
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