622. Can I Make Duaa In My Salaah During Sujood In My Own Language?

By Asma bint Shameem

For sure, we are the closest to Allaah in salah in the position of sajdah, as per the hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

He Sal Allaahu Alayhi wa Sallam said:

“The closest that any one of you may be to his Lord is when he is prostrating, so say a lot of du’aa’ at that time.” (Muslim)

So we should make use of this beautiful time and make duaa to Allaah for all our needs. 

And we should make duaa in Arabic, if we know the language. 

BUT, if we're like the majority of the Ummah, and don't know Arabic, then what?

What would a person do?

Alhamdulillaah our Deen is easy and our Rabb is Most Loving. 

It is *allowed* to make duaa in your own language if you don’t know Arabic. 

Actually you can make duaa in ANY language in the Salaah while prostrating or in any position where duaa is allowed, according to the stronger scholarly opinion. 

How can it be that we're not allowed to ask Allaah or beseech Him just because we're not Arab?

It goes against the very Mercy of Allaah Subhaanahu Wa Ta'ala. 

Allaah is the Most Merciful and He's the One Who created all languages. 

Would He deprive someone of the blessing of making duaa just because they don't know Arabic?

Of course that cannot be!

He knows all languages and He hears all people making duaa to Him. 

And He responds to all of them. 

After all, isn't He's as-Samee', the All-Hearing, and al-Mujeeb, the One Who responds?

Surely, He wouldn't deprive us!

Ibn Taymiyah said: 

“It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs.”

(Majmoo’ al-Fataawa, 22/488-489)

So go ahead and ask Him in your own language, in all the positions wherever duaa is permitted and in ALL of your Salaah. 

What about the FARDH Salaah?

It’s allowed to make duaa in any language EVEN in the fardh Salaah if you don’t know Arabic. 

That’s because there’s NO PROOF in the Sharee’ah that prevents us from making duaa in our own language in the fardh Salaah. 

The hadeeth that encourages us to make duaa in the sujood is GENERAL and does NOT specify making duaa only in Sunnah or Nafl. 

So we cannot limit something in the Sharee’ah unless there’s proof. 

Someone asked the scholars of the Standing Committee:

“Is it permissible for a person to supplicate to Allaah in Salaah in any language? 

Will their Salaah be valid?”

The scholars said:

“The Muslim should supplicate to Allaah Subhaanahu wa Ta’aala 

with humility and in secret without asking for unlawful things. 

A person may supplicate to Allaah both during Salaah and at other occasions, in whatever language they speak. 

Salaah is considered valid even if the person supplicates to Allaah Subhaanahu wa Ta’aala in a language other than Arabic.”

(Permanent Committee for Scholarly Research and Ifta’)

Another point to think about is, the duaa that has more chances of being accepted is that which comes from the HEART. 

If we don't really understand what we're saying, it's not going to have that intensity, that power, that sincerity....

Those tears won't come if we don't know what we're saying.  

DO however, try and LEARN the duaas in Arabic that are from the Qur'aan and authentic Sunnah, in the meantime. 

How to make the duaa? 

1. Say the prescribed tasbeeh of sajdah, meaning Subhaana Rabbi al-Aa’laa. 

2. Then make your duaa and do so with an attentive heart and full concentration, humbly. 

3. Have confidence and good hopes with Allaah that He listened to you. 

And Allaah knows best.

621.The Three Types Of Discharge That A Woman Experiences

By Asma bint Shameem

Regarding the discharge a woman experiences:

If it is accompanied by sexual climax during intercourse, masturbation (masturbation is haraam) or a wet dream, it is *maniy* (ejaculatory fluid) which requires ghusl (a full ritual purification bath). 

If it is accompanied by arousal, but without reaching a sexual climax, it is mathiy (pre-ejaculatory fluid)  (مذْي) which must be washed off and you must perform wudhu.

 If it occurs *without arousal*, the scholars have different opinions, the *most correct* of which is that it is tahir or PURE. 

It does *NOT require wudhu* and it is *not necessary* to wash it off. 

The scholars say that this “every day” discharge is like “*saliva*” or “*sweat*”; it is pure and does not invalidate wudhu. 

Sheikh Ahmad al-Khaleel said:

“The moisture which comes out from women’s vagina is a matter of disagreement among scholars. 

The *most correct rule*, in my opinion, is that it is pure and does not invalidate wudhu.”

And Sheikh Yusuf al-Qaasim said:

“What comes from the vagina, emanating from the birth canal, is pure. 

It requires neither a ritual bath, nor wudhu’, nor the washing of affected clothing. 

The reason for this is the absence of any textual evidence – to the extent of my knowledge – that indicates the impurity of this discharge or that it invalidates a woman’s wudhu’. 

This is very pertinent, especially since this discharge is something that affects all women, from the time of the Prophet Sal Allaahu Alaiyhi wa Sallam up to today. 

If it had been impure or if it had nullified wudhu’, this would have been clarified by the Lawgiver. 

Also, this discharge is not a waste product – like urine and feces which are the waste products of our food and drink. 

It is a natural emanation from the womb. 

This is why it increases with pregnancy, especially during certain months. 

This ruling is the final opinion that Sheikh al-`Uthaymeen settled upon at the end of his life. 

It was also the view of Ibn Hazm.”

And Shaikh Ahmad Ibn Yahyaa an-Najmee said:

“The waters that exit from the private parts of a woman are of three types. 

1.The first type is maniyy (منيّ), and it is the sudden discharge of fluid that is experienced by men and by women as a product of sexual intimacy, that gives them a pleasure that encompasses the whole body as it exits it. 

This fluid (maniyy) is pure according to the most correct saying of the scholars, but it *does require* that the woman performs a *complete ghusl* (purification bath) due to its occurrence. 

2. The second type is madhī (مذْي), and this is discharge that exits during foreplay, and while thinking of sexual intimacy or desiring it. 

Madhī is impure by the agreement of the scholars―its discharge necessitates that wudhu is renewed―and the washing of the private parts from madhī is required before the wudhu is performed, and also to sprinkle water onto whatever of the madhī falls onto the garments.

3. The third type is ruṭūbah (رطوبة), which is the wetness and dampness of the private part of a woman. 

Concerning this, there is differing among the scholars concerning whether is pure or impure (najisah). 

Shaikh Muhammad Ibn ‘Uthaymeen stated: 

“I seek Allaah’s  guidance,  and I say that the wetness (rutubah discharge) of the private part of a woman is PURE (ṭāhirah).”

Therefore, if this wet discharge is not due to foreplay, and without thoughts of intimacy or desire for it―instead it is similar to sweat, then this is not harmful according to the *correct* view of the scholars, because it is pure, and therefore does not require washing the private area [or the garment], nor does it require renewing the wudhu.”

(Fath Ar-Rabb Al-Wudūd Fī Fatāwā war-Rasā’il war-Rudūd 1/180, of Shaikh Ahmad Ibn Yahyā An-Najmee.)

And Allaah knows best

620. Should The Deceased Be Send Back Home And the Rulings To Put Them In The Grave As Soon As Possible

 By Asma Bint Shameem

The basic principle is that a person is buried wherever he dies and it’s not permissible to move him to another place. 

That’s because we’re supposed to bury the deceased quickly and not wait too long. 

The Prophet sal Allaahu Alayhi wa sallam said:

“*Hasten* to bury your dead….” 

(al-Bukhaari, 2/87-88)

But if there a valid *reason* to transport the body to another place, then it’s allowed to delay the burial and bury it there. 

The scholars of the Standing Committee said about this issue: 

“The Sunnah at the time of the Prophet Sal Allaahu Alaiyhi wa Sallam and the time of the Sahaabah was to bury the deceased in the graveyard of the land or city in which he died, and to bury the martyrs where they died. 

It is not proven in any hadeeth or report that any of the Sahaabah was moved to a place other than the graveyard of the land or city in which he died, or to another place nearby. 

Because of that, the majority of fuqaha’ said: it is not permissible to move the deceased before burial to a land other than the one in which he died, unless that is for a valid reason such as the fear that his grave may be violated if he is buried where he died, or that it may be mistreated, in which case he must be moved to a place where his grave will be safe. 

For example, moving him to his homeland so that his family will feel better and will be able to visit his grave is permissible. 

But in such cases that is subject to the condition that there is no fear that the corpse may start to decay because of the delay in burial, and that his sanctity will not be violated. 

If there is no need to move him and these conditions are not met, then it is not permissible to move him.

The Committee believes that every deceased person should be buried in the graveyard of the city in which he dies, and that they should not be moved to another city unless that is for a valid reason, in accordance with the Sunnah and the practice of the salaf or early generations of this ummah, so as to avoid transgressing the rules of sharee’ah, to bury the deceased quickly as encouraged in sharee’ah, to protect the deceased from the procedures that may be done to his body to prevent decay, and to avoid the extravagance of spending large amounts of money unnecessarily and for which there is no legitimate shar’i need, as well as protecting the rights of the heirs and saving this money so that it may be spent in the proper ways.”

(Fataawa Islamiyyah 2/31, 32) 

And Allaah knows best

619. Fasting Ayaam Al Beed, Mondays And Thursdays But Couldn't Make It

By Asma Bint Shameem

If you *genuinely* tried your best but couldn’t fast due to some reason that was *out of your control*, for example you intended to fast during Ayyaam al-Beedh but you got your menses, or you fell sick, etc., then Allaah will reward you for your good intentions and you may even attain even more. 

That’s because when a person forms a definite intention to do good deed, but something prevents him from doing that, he will still be rewarded for it. 

The Prophet sal Allaahu Alayhi wa sallam said:

“No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well.” (al-Bukhaari)

The Prophet sal Allaahu Alayhi wa sallam said: 

"Whoever goes to his bed intending to get up and pray at night, then his eyes overwhelm him and (he sleeps) until morning, *the (reward for) that which he intended will be written for him*, and his sleep is a *charity* for him given by his Lord, Subhaanahu wa Ta’aala.” 

(al-Nasaa’i, 1787; Ibn Maajah, 1344; saheeh by al-Albaani in Saheeh al-Targheeb, 601)

And the Prophet sal Allaahu Alayhi wa sallam also said:

"Whoever sincerely asks Allaah for martyrdom will attain the status of the martyrs *even if he dies in his bed.”* (Muslim, 1909)

And Allaah knows best

618. Can I WIPE My Face In Ihraam?

By Asma bint Shameem 

A LOT of women have this  BASELESS *MISCONCEPTION* that NOTHING can TOUCH their FACE during ihraam. 

This misconception is so common, not just among everyone but even the niqaabi sisters put a CAP on their head and then drape a piece of cloth over the cap in such a way that the cloth stays away from their face and does not touch it. 

That’s because they think it is “forbidden” for anything to touch their face during ihraam. 

But in reality, they go through all this trouble for NOTHING!

In order for anything in our Deen to be “allowed” or “not allowed”, we have to look at the Qur’aan and the authentic teachings/practice of the Prophet sal Allaahu Alayhi wa sallam. 

But we find that there’s NO PROOF in the Sharee’ah that says that a woman cannot “touch” or “wipe” or “rub” her face while in ihraam. 

There’s NO Aayah in the Qur’aan 

There’s NOTHING in the authentic ahaadeeth to prevent that. 

So if there’s nothing in these sources to prevent a woman from touching her face, why IMPOSE something that’s NOT proven and in the Sharee’ah?

Why make life difficult?

Proof:

Our Mother Aaishah radhi Allaahu anhaa said: 

“The riders used to pass by us when we were with the Messenger of Allaah (Sal Allaahu Alaiyhi wa sallam) in ihraam. 

When they came alongside us we would lower our jilbaabs from our heads over our faces, and when they had passed by we would uncover them.”  

(Abu Dawood--saheeh by al-Albaani)  

This above hadeeth PROVES that if it was some UNACCEPTABLE thing for anything to touch the face, then WHY would Aaishah radhi Allaahu anhaa pull her Hijaab over her face to cover herself when other nonmahram men passed by?!

Surely such a pious, knowledgeable Sahaabiyah would have taken care of this ruling. 

And the Prophet sal Allaahu Alayhi wa sallam would have CORRECTED her, if she was wrong. 

But he DIDN’T. 

 

Shaikh Ibn Baaz said: 

"Many women wear a headband under the veil to keep it away from the face. *This action has NO BASIS*." (Fataawa bin Baaz)

 So What to Do?

GO AHEAD and WIPE your face if you need to. 

TOUCH your face if you want to. 

Scratch or rub it when you’re itchy. 

Alhamdulillaah there’s NO restriction on you in this regard. 

And Allaah knows best

617. Can I DELAY My Ghusl Till After Fajr?

 By Asma Bint Shameen

Yes if your menses ends before fajr, but there’s not enough time for you to make ghusl before Fajr, you can make the intention to fast and then take the purification bath later, after Fajr adhaan. 

But be sure to hurry up and not delay your ghusl too long because you don’t want to miss the Fajr prayer. 

Similarly, you can delay your purification bath after having intimacy with your husband until after fajr if there’s no time to take the ghusl earlier. 

But you should have your INTENTION to fast BEFORE Fajr. 

Shaikh Ibn Uthaymeen said:

“If she becomes pure just before dawn and fasts, her fast is valid even if she does not do ghusl until after dawn. This is like the one who is junub – if he intends to fast when he is junub and does not do ghusl until after dawn breaks, his fast is valid, because of the hadeeth of ‘Aa’ishah radhi Allaahu anhaa who said: The Prophet Sal Allaahu Alaiyhi wa Sallam used to wake up junub as the result of intercourse, not a wet dream, and he would fast in Ramadhaan.” (al-Bukhaari, Muslim)”

And Allaah knows best

616. Can I Last The Six Days Of Shawwaal even after The Month Is Over?

By Asma bint Shameem 

If you had a *VALID* reason that *prevented* you from fasting at all in the month of Shawwaal, for example:

-you had continuous menses or nifaas or 

-you were sick throughout the month of Shawwaal or 

-you had too many fardh fasts of Ramadhaan to make up before you could begin to fast the Nafl fasts of Shawwaal and there was no time left for you to fast the six days of Shawwaal or

-other such valid reasons,

then in such situations, the scholars say that you can fast *even after Shawwaal ends.* 

*And it will count as if you fasted the six days of Shawwaal.*

Shaikh Ibn Uthaymeen said:

“If a woman still owes days from Ramadhaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Whoever fasts Ramadaan then follows it with six days of Shawwaal…” 

Whoever still has days to make up from Ramadhaan has not fasted Ramadhaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. 

If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadhaan, then she started to make up her missed fasts in Shawwaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.”

(Majmoo’ al-Fataawa, 20/19)

Alhamdulillaah! 

Allaah Subhaanahu wa Ta’aala is *Most Merciful*.

He KNOWS your situation and He knows you intention. 

He *knows* that you could not fast the six days of Shawwaal although you wanted to, so He will reward you for your fasting even if you fasted the six days after the month of Shawwaal is over. 

But if you were just “lazy” or didn’t “think” about fasting in Shawwaal and want to make that intention, after the month is over, then it would not count as “the six fasts of Shawwaal”. 

It will just be a “general” Nafl fast. 

And Allaah knows best

615. How The Sick/Injured Can Make Wudhu And Pray

By Asma bint Shameem 

Prayer is obligatory under all circumstances even if we’re sick or injured. 

Imraan ibn Husayn radhi Allaahu anhu said: 

“I had haemorrhoids, so I asked the Prophet Sal Allaahu Alaiyhi wa Sallam and he said: 

“Pray standing, and if you cannot, then (pray) sitting, and if you cannot then (pray) on your side.” 

(al-Bukhaari 1066)

So prayer is obligatory no matter what. 

Making Wudhu

If someone is sick or injured and it’s difficult for them to make wudhu by themselves, they can make wudhu with the help of someone who can either take them to the sink or they can bring water in a pot for them to make wudhu, and that would be best.

 

That’s because the default rule is that wudhu must be made with water if that’s possible. 

But if water is harmful for them or it’s too difficult for them to make wudhu with water, they can perform tayammum. 

But that’s ONLY if water is harmful for them or they cannot make wudhu. 

And if they’re too sick to perform tayammum themselves, someone can help them do that. 

The scholars of the Standing Committee said:

“ If it is too difficult for the sick person to do wudhu' or tayammum himself, someone else should do wudoo' or tayammum for him, and that is acceptable.”

Another thing to ease the situation of the sick is that they can put on SOCKS after making wudhu and them just wipe over them for the next 24 hours. 

That will make it more convenient for them and would ease their situation. 

Wiping over the socks is confirmed and proven from the action of the Prophet Sal Allaahu Alaiyhi wa Sallam and the Sahaabah. 

For example:

When al-Mugheerah ibn Shu’bah radhi Allaahu anhu wanted to take off the Prophet’s khuffayn in order to wash his feet, the Prophet Sal Allaahu Alaiyhi wa Sallam said to him: “Leave them, for I put them on pure,” so *he wiped over them*.” 

(al-Bukhaari, 206; Muslim, 274)

 And Ali ibn Abi Taalib radhi Allaahu anhu said: 

“The Prophet Sal Allaahu Alaiyhi wa Sallam stated one day and one night for the one who is not traveling, and three days and three nights for the one who is traveling, i.e., for wiping over the khufoof.” 

(Saheeh Muslim) 

Keep in mind that the socks don’t have to be of leather only. 

Rather, they can be of any material as long as they are thick and cover the entire foot up to the ankles. 

 Ibn Hazm said: 

“Wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.” (Al-Muhalla, 1/321)

If they have a splint, cast or bandage of some sort on their limbs or any of the body parts that need to be washed during wudhu, the correct way to make wudhu  is to wash the REST of the parts like you would do for wudhu, and WIPE over the part that’s in a cast/splint’ or covered with a bandage. 

Al-Bayhaqi said: 

“Ibn ‘Umar radhi Allaahu anhu did wudhu when his hand was bandaged, and he wiped over it and over the dressing, and he washed everything else.”

(Al-Majmoo’, 2/368)

Someone asked Shaikh Ibn Uthaymeen about how to do wudhu with a bandage (plaster/cast) on his hand. 

He said:

“When you do wudhu, wash the part of the hand where there is no bandage, and for the part where the bandage is, it will be sufficient for you to wipe over the outside of it by wetting your hand with water and moving it over the outside of the bandage. 

This will suffice for you instead of washing what is beneath it for as long as it needs to stay, even if that is for many prayer times or for several days.”

And if the plaster or bandage is over the arm or leg but the fingers or toes are uncovered, then you must WASH the fingers/toes. 

Shaikh Ibn Uthaymeen said:

“Sometimes the cast covers the palm and the fingers are not covered. 

In that case, it is obligatory to wash the fingers and the cast may be wiped over. Similarly, in the case of [a cast on] the leg, the toes may be not covered, so they must be washed and the cast must be wiped over.” 

[al-Liqaa’ ash-Shahri (61/27)]

Offering Prayers

1. If someone who’s sick can stand and offer their prayers, that would be best. 

But if they can’t do that, then they should pray sitting. 

And if they can’t do that, then they should pray lying down. 

And if they can’t even do that, then they should pray “however” it is easy for them.  

Proof:

The Prophet sal Allaahu Alayhi wa sallam told a sahaabi who couldn’t pray standing:

“Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (al-Bukhaari)

How to pray sitting?

If a person cannot perform rukoo and sujood the normal way and has to offer the prayer sitting, they can sit on the floor and offer the prayers. 

And if they can’t sit on the floor, they can sit on a chair.

They should just bend themselves forward a little bit for the rukoo and a bend a little deeper for sujood.

There’s NO need to put a table in front to put the head on it.

Nor is there a need to put the arms forward in midair to make sujood in between the hands.

Just put your hands on your knees and lean forward for the rukoo and lean some more for the sujood.

Proof:

Once the Prophet sal Allaahu Alayhi wa sallam visited a sick person and saw him praying (leaning) on a pillow, so he took it and cast it aside. 

So the man took a stick to pray (leaning) on it, but he took it and cast it aside and said:

“Pray on the ground if you can, but otherwise make movements with your head, making your sujood lower than your rukoo.” 

(at-Tabaraanee, Bazzaar, and others. Saheeh by shaikh al-Albaani In Silsilah al-Ahaadeeth.)

Facing the qiblah

It’s best if the person can face the qiblah when offering salaah. 

However if that’s not possible then even pointing his feet towards the qiblah is enough. 

Shaykh Ibn ‘Uthaymeen said: 

“If a sick person cannot stand or sit, he should pray lying on his side with his face towards the qiblah, and if he cannot then *he should pray on his back with his feet towards the qiblah.*” 

(Fataawa Ibn ‘Uthaymeen, 2/976)

Combining the prayers 

-Such people can also COMBINE their prayers at the times that it’s allowed to in the Sharee’ah, “IF” it’s too difficult for them to pray each prayer on time. 

But they should do that WITHOUT shortening the prayers.  

So they can combine Dhuhr with Asr either at the time of Dhuhr or later at the time of Asr. 

And they could also combine Maghrib with Ishaa, either at the time of Maghrib or later at the time of Ishaa. 

The scholars of the Standing Committee said;

“If it is too hard for the sick person to offer every prayer on time, then he may join Dhuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, according to what is easy for him. 

If he wishes he may join ‘Asr with Dhuhr at the time of Dhuhr, or if he wishes he may delay Dhuhr and join it with ‘Asr; 

if he wishes he may join ‘Isha’ with Maghrib at the time of Maghrib, or he may delay Maghrib and join it with ‘Ishaa’.

As for Fajr, it cannot be joined with the prayer before it or after it, because its time is separate from the times of the prayers that come before and after it.”

[Fataawa al-Lajnah al-Daa’imah 24/405]

And Allaah knows best

614. The Punishment Of The Grave And Protection From It

By Asma bint Shameem 

The punishment of the grave is real. 

It is proven from the Qur’aan and authentic Sunnah and there’s no doubt about that. 

That’s the belief of Ahl al-Sunnah wa’l-Jamaa’ah. 

PROOFS

1. Evidence from the Qur’aan:

Allaah says:

النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة أدخلوا آل فرعون أشد العذاب 

“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s people to enter the severest torment!’”

(Surah Ghaafir :46)

Here Allaah is saying that Fir’awn and his followers are being tortured right now as we speak. And they will be tortured more on the Day of Judgment. 

That torture that they're exposed to morning and night is the punishment of the grave. 

Ibn Mas’ood Radhi Allaahu anhu said: 

“The souls of the people of Fir’awn and those of their kind among the kaafirs are shown the Fire morning and evening, and they are told, this is your abode.”

Ibn Katheer said: 

“This aayah is the main basis of the Sunni’s belief in the torment of al-barzakh in the grave.”

(Tafseer Ibn Katheer, 4/82) 

2. Proofs from the Sunnah:

Al-Baraa’ ibn ‘Aazib radhi Allaahu anhu said: 

“We went out with the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam to attend the funeral of a man from among the Ansaar. 

When we reached the grave, the lahd (niche) had not yet been made, so the Prophet Sal Allaahu Alaiyhi wa Sallam sat down and we sat around him as if there were birds on our heads. 

In his hand was a stick with which he scratched the ground. 

Then he raised his head and said: “Seek refuge with Allaah from the torment of the grave,” two or three times. 

Then he described how the soul is taken and how it is taken up to the heavens then brought back to (the body). 

Then he said: “And he hears their footsteps when they leave. 

Then it is said to him: ‘O So and so, who is your Lord? What is your religion? Who is your Prophet?”  (Abu Dawood - saheeh by al-Albaani)

And the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Were it not that you would not bury one another, I would have asked Allaah to make you hear the torment of the grave that I can hear.” 

Then he turned to us and said: “Seek refuge with Allaah from the torment of the Fire,” and they said, “We seek refuge with Allaah from the torment of the Fire.” 

He said, “Seek refuge with Allaah from the torment of the grave,” and they said, “We seek refuge with Allaah from the torment of the grave.” (Muslim)

The Prophet sal Allaahu Alayhi wa sallam also used to pray in his salaah:

اللهم إني أعوذ بك من عذاب القبر  وأعوذ بك من فتنة المسيح الدجال وأعوذ بك من فتنة المحيا وفتنة الممات اللهم إني أعوذ بك من المأثم والمغرم ".

 “Allaahumma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allaahumma ini a’oodhu bika min al-ma’tham wa’l-maghram 

“O Allaah, I seek refuge in You from the torment of the grave, I seek refuge in You from the tribulation of the Dajjaal, I seek refuge in You from the trials of life and death, O Allaah, I seek refuge in You from sin and loss).”

(al-Bukhaari, Muslim) 

This proves that the punishment of the grave is real and very much established. 

Otherwise why would the Prophet sal Allaahu Alayhi wa sallam tell us to seek refuge from it? 

And why would he Sal Allaahu Alaiyhi wa Sallam seek protection from it every day in his Salah himself?

And there are many more ahaadeeth that prove it’s reality. 

3. The grave is the FIRST STATION after death

“When ‘Uthmaan Ibn ‘Affaan radhi Allaahu anhu stood by a grave he would cry until his beard would become wet. 

It was said to him, “You remember Paradise and Hell and you do not weep, but you weep because of this?” 

He said: “The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: ‘The grave is the first of the stages of the Hereafter; whoever is saved from it, what comes afterwards will be easier  for him, but if he is not saved from it, what comes afterwards will be worse for him.’” 

And the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

“I have never seen any scene but the grave is more frightening than it.” (At-Tirmithi - Hasan by al-Albaani)

4. Once a person is placed in his grave, the two angels in charge of asking will come and question the person and ask him the three dreaded questions. 

They will ask him who was his Lord, what was his religion and who was his Prophet. 

The answer to these questions is what will determine whether his grave will be a garden of Jannah or a place of torture and torment.

 

If he was a believer and lived a life of a believer, he will easily be able to answer these questions. 

But if he was not a believer or he did not live the life of a believer or was a hypocrite, he will not able to answer these questions.  

In a long hadeeth regarding death and what happens after the soul leaves the body, the Prophet sal Allaahu Alayhi wa sallam said regarding the believer:

“So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, 

‘Who is your Lord?’ 

He says, 

‘Allaah.’ 

They say, 

‘What is your religion?’ 

He says, 

‘My religion is Islam.’ 

They say, 

‘Who is this man who was sent among you?’ 

He says, 

‘He is the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam.’

They say, 

‘What did you do?’ 

He says, 

‘I read the Book of Allaah and I believed in it.’ 

Then a voice calls out from heaven, 

‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ 

Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. 

Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, 

‘Receive the glad tidings that will bring you joy this day.’ 

He says, 

‘Who are you? Your face is a face which brings glad tidings.’ 

He says, 

‘I am your righteous deeds.’ 

He says, 

‘O Lord, hasten the Hour so that I may return to my family and my wealth.’ 

And if the deceased was an evil person who did not live by the commands of Allaah, the punishment will begin. May Allaah protect us. 

The Prophet sal Allaahu Alayhi wa sallam said regarding such a person:

“Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ 

He says, 

‘Oh, oh, I don’t know.’ 

They say, 

‘What is your religion?’ 

He says, 

‘Oh, oh, I don’t know.’ 

Then a voice calls out from heaven, 

‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ 

Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. 

Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, 

‘Receive the bad news, this is the day that you were promised.’ 

He says, 

‘Who are you? Your face is a face which forebodes evil.’ 

He says, 

‘I am your evil deeds.’ 

He says, 

‘O Lord, do not let the Hour come, do not let the Hour come.’” 

(Ahmad - saheeh by al-Albaani)

5. The reward or punishment in the grave will be felt MAINLY by the soul. 

Although the torment or reward of the grave is felt by both the soul and the body, it is predominantly felt by the soul. 

Ibn Taymiyah said: 

“The view of the earliest generations of this ummah and its imams is that the torment or blessing (of the grave) happens to the soul of the deceased and his body. 

After it departs from the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment befalls the body as well as the soul.” 

6. Will the punishment of the grave be CONTINUOUS?

It depends on the person’s deeds. 

If he was not a believer the punishment will be continuous and he will never be relieved of it. 

May Allaah protect us. 

But if he was a believer yet he was involved in major sins in the dunya then Allaah may punish him in the grave according to the severity of his sins for as long as Allaah deems appropriate. 

Once he’s purified, his punishment may end. 

Shaykh Ibn Uthaymeen said: 

“If a person is a kaafir (we seek refuge with Allaah), then there is no way that the delight will ever reach him, and his torment will be continuous. 

If a person was a sinner but he was a believer, then his torment in the grave will be commensurate with his sin, and perhaps the punishment for his sin will take less time than the time in al-barzakh between his death and the onset of the Hour, in which case it will cease.”

(al-Sharh al-Mumti’, vol. 3, p. 253) 

7. What can save us from the torment of the grave?

a) Tawheed 

Allaah says:

“Verily, those who say: ‘Our Lord is Allaah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’”

[Fussilat 41:30] 

b) Good deeds

Allaah says:

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ 

“Allaah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter.” (Surah Ibraheem:27)

The ulama explain that the meaning of being steadfast in the Hereafter includes that the believer will be made steadfast in his grave as well.

 

c) Spending the night guarding the muslim border.

The Prophet sal Allaahu Alayhi wa sallam said: 

“Ribaat (guarding the front lines of the Muslim army) for one day is better (in reward) than fasting for a full month and praying during its nights; and the one who dies while in that position will have the reward of the deeds he was doing to continue (until The Day of Resurrection) and he will be saved from the punishment of the grave." [Muslim].

d) Dying as a Shaheed

Allaah says:

“Think not of those as dead who are killed in the way of Allaah. 

Nay, they are alive, with their Lord, and they have provision.

They rejoice in what Allaah has bestowed upon them of His Bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

They rejoice in a grace and a bounty from Allaah, and that Allaah will not waste the reward of the believers”

[Aal ‘Imraan 3:169] 

Shaykh Ibn ‘Uthaymeen said: 

“The punishment of the grave is something established for everyone who deserves it, whether they died on Jumuʿah, or in Ramadhaan, or at any other time. 

Consequently, the Muslims say in the tashahhud of every prayer: 

“I seek refuge in Allaah from the punishment of Jahannam, from the punishment of the grave, from the trials of life and death, and from the trial of the Dajjaal.”

However, the two angels who ask about a person’s religion, Lord, and Prophet, do *not* come to the one who dies struggling in Allaah’s path [i.e. the mujaahid]. 

This is because the glimmer of the sword over his head is a greater trial and test for him, and it is a greater evidence that he is a believer; otherwise, he would not have exposed his neck to the enemies of Allaah [i.e. he would not have put his life on the line].”

e) Dying by way of chronic illness. 

The Prophet sal Allaahu Alayhi wa sallam said: 

“The one who dies as a result of a stomach ailment will not be punished in his grave.” 

(at-Tirmidhi)

This reward will be for those who do not despair and lose hope and patience with their sickness, but rather persevere through it and hope for the reward from Allaah Subhaanahu wa Ta’aala 

f) Dying on night or day of Friday 

The Prophet sal Allaahu Alayhi wa sallam said: 

“there is no Muslim who dies on the day of Friday or the night of Friday, but Allaah will protect him from the trial (fitnah) of the grave.” (Ahmad - saheeh by al-Albaani)

g) Reciting Surah Mulk 

The Prophet sal Allaahu Alayhi wa sallam said:

“There is a chapter in the Quran (Al-Mulk) that has thirty verses; it will intercede for the one who continuously recites it, until he is forgiven.” (an-Nasaa’i and Ibn Maajah- Hasan by al-Albaani)

Do keep in mind: we have to read Surah al-Mulk, recite it REGULARLY’ and APPLY what’s in it in order for us to be saved from the torment of the grave. 

e) Making duaa In Salaah, and other times to protect you from the punishment of the grave.  

f) Staying away from all major sins. 

ibn Al-Qayyim said:

"In general, refraining from what causes punishment in the grave is the best way to avoid being punished. 

A person must sit for a while before he goes to bed and hold himself accountable for what he gained during that day and what he lost, then renew his sincere repentance to Allah and sleep after having repented, and when he wakes up, be determined not to commit the same sins again. 

He should do this every night; if he dies that night he would die after having repented, and if he wakes up, he would wake up happy because he was given a respite and given a chance to strive hard in good deeds to make up for what he missed out on. 

There is nothing better or more beneficial than such a way of going to sleep, especially if he follows this accountability with mentioning Allah and follows the recommendations of Sunnah on how to go to sleep and supplicate until he falls asleep. 

The one whom Allah wills good for, He will guide him to doing so.

May Allaah protect us from the punishment of the grave.

And Allaah knows best

613. What To Do For Rebellious Kids?

By Asma bint Shameem 

Shaykh Ali al Haddady said: 

“Give importance to the significance of Duaa, for surely it has a great effect. 

The parents supplicating to Allaah  and imploring Him to rectify their children is from the means and doors to good.

It has been narrated that Fudayl ibn Iyaad the Imaam of Masjid Haraam in Makkah during his era said:

اللَّهَُّم إِِّني ا ْجتَهَْد ُت أَ ْن أَُؤِّد َب ِاْبنِي َعِلًّيا ، َفَلْم أَْقِدْر َعَلى تَْأِديبِِه ، َفأَِّدْبهُ أَْنت لِي

“O Allaah, surely I tried hard to cultivate my son Ali, but I was not able to cultivate him, so You cultivate him for me.” (Siyar A'lam an-Nubala 8/390)

Thus the condition of his son changed such that he became from the major righteous people of his era. 

He died while praying the Fajr prayer when the Imaam recited the statement of Allaah the Exalted:

ولو ترٰى إِذ وِقفوا على الَّناِر فقالوا يا ليتنا نرُّد 

“If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)!” (Surah Al-An’aam 6:27)”

So I f course duaa is something we as parents always make for our kids. 

And we do try our best to raise them in an appropriate way. 

But sometimes kids go through difficult times and become stubborn or rebellious. 

And do the exact OPPOSITE of whatever you tell them. 

In such situations, they really try our patience. 

But instead of getting into arguments with them, and making matters worse, consider taking a different approach and make *friends* with them. 

Give them a lot of compliments and positive thoughts. 

Obviously getting angry doesn’t work with kids these days. 

Try just love and softness.

Give them lots of hugs. 

Tell them you love them. 

Do this for a while and just ignore any issues that are bothering you for the time being. 

Then once you build your relationship with them, then talk to them softly and how he/she is your right hand, your confidante, your dream. 

And tell him/her how it hurts you to see them doing such and such. 

Also see who their friends are. 

If they’re the ones influencing them  (almost 99 % sure they are) then consider moving, changing schools, etc

Try talking to the mothers of your children’s friends, too.  

Take your children to the masjid. 

Be friends with good practicing muslim families. And spend time with them. 

Do stuff together. 

Whatever they enjoy.

Even if “you” yourself don’t enjoy it, do it for their sake Maybe cooking, baking, hiking, eating out, zip lining, bowling, shopping.... anything And do it REGULARLY. 

Limit tv, phone and music....The WORST three things for our kids 

And make lots of duaa of course 

There’s no specific duaa that will ‘do it’. 

Here’s one from the Qur’aan:

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

"Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun" (Furqaan: 74)

But also try and say the duaa in your own language and in your own words. Say it from your heart.

Talk to Allaah and pour out your troubles to Him. 

May Allaah make it easy for us and our families and solve all our problems Ameen.

And Allaah knows best.

612. Why Is Tajweed Important?

 By Asma bint Shameem 

Tajweed is the science of proper recitation of the Qur’aan with the right articulations and pronunciations, and the correct length and emphasis given to the vowels under different circumstances. 

The rules of Tajweed came from Allaah Subhaanahu Wa Ta'ala Himself. 

We all know that the Qur'aan is the Word of Allaah. 

Allaah Subhaanahu Wa Ta'ala SPOKE this Qur'aan to Jibreel with Tajweed rules applied to it and Jibreel alayhissalaam brought these Words down to the Prophet Sal Allaahu Alaiyhi wa Sallam and recited them in a certain way and he showed the Prophet Sal Allaahu Alaiyhi wa Sallam the ways in which it was permissible to recite the Qur'aan. 

The Prophet Sal Allaahu Alaiyhi wa Sallam in turn, taught this Qur'aan to his noble Companions with Tajweed, and they taught to the next generation and so on until it came to us as we have it today.

Since the Qur'aan is the Word of Allaah and it was revealed with Tajweed rules applied to it, it becomes *obligatory* upon us to observe those rules so that we recite it in the way it was revealed. 

Also, not pronouncing the words and letters the way that they are supposed to be pronounced may also *change the meanings* of those words. 

And of course that a *big sin*. 

Now I'm not talking about someone who simply can't pronounce the letters because of old age, race etc. 

In fact the one who truly tries to learn tajweed and exerts himself in pronouncing the letters correctly but is not able to do so because of some genuine reason like old age or being of a non Arab origin, etc then he will get DOUBLE reward. 

The Prophet sal Allaahu Alayhi wa sallam said:

“The one who is skilled in reciting Qur’aan will be with the noble and obedient scribes (i.e., the angels?) and the one who reads the Qur’aan and struggles with it because it is difficult for him will have two rewards.” (Muslim, 798) 

However, the vast majority of us who CAN pronounce or can LEARN to pronounce letters correctly but don't try or simply don’t make the effort to improve or don't think it's important, MUST exert their best to learn tajweed and not underestimate its importance. 

The scholars said:

“It is obligatory to read Qur’aan with the letters with which Allaah has revealed it, with sound Arabic pronunciation, as Allaah says: 

“And truly, this (the Qur’aan) is a revelation from the Lord of the ‘Aalameen(mankind, jinn and all that exists),

193. Which the trustworthy Rooh [Jibreel (Gabriel)] has brought down

194. Upon your heart (O Muhammad) that you may be (one) of the warners, 

195. In the plain Arabic language”

[al-Shu’ara 26:192-195] 

“Verily, We have sent it down as an Arabic Qur’aan in order that you may understand”

[Yoosuf 12:2]

It is not permissible for anyone to deliberately change any letter of it when he is able to pronounce it correctly. 

This is a kind of mistake which is a SIN. 

If a person finds it difficult to pronounce the letters correctly – such as people in whose language some of the Arabic letters, such as tha’, dhal and kha’ do not exist – they have to try to *learn* the correct pronunciation, but if they are unable to master it then they are excused, but their example should not be followed, and they should be called upon to strive their hardest to learn and correct their pronunciation. And none of them should lead the prayer, unless he is leading others like him who cannot pronounce well either. 

 Ibn al-Jazari said: 

“Whoever is able to read the words of Allaah with correct Arabic pronunciation but he deliberately pronounces it incorrectly like a non-Arab, out of arrogance, stubbornness and complacency, or because he is too proud to go to a scholar who could help him to correct his pronunciation, is undoubtedly falling short and sinning and being dishonest. 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

“Religion is sincerity: to Allaah, to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.” 

But if a person’s tongue will not obey him or he cannot find someone to teach him the correct pronunciation, then Allaah does not burden any soul beyond its scope.” (al-Nashr fi’l-Qiraa’aat al-‘Ashr, 1/299)

It should be noted that Allaah has made it easy to memorize and recite Qur’aan, as He says: 

“And We have indeed made the Qur’aan easy to understand and remember; then is there any one who will remember (or receive admonition)?” [al-Qamar 54:17]

Hence we see many of our brothers in the countries referred to who are able to pronounce the letters perfectly, better than many of their Arab brothers. 

So you should strive to learn the correct pronunciation and recite Qur’aan with proper Tajweed, and not despair or give up.“

(Islamqa Fatwa # 67586)

Sheikh Shamsu Deen Mohamed Ibnu Al Jazaree said:

1. The practical application of tajweed is without doubt compulsory.

whoever does not read the Qur’aan correctly is a sinner.

2. Because this Qur’aan was revealed to us by Allaah in this form.

and exactly like this (with tajweed) it reached us (from our prophet, then related in authentic chains over generations to our present day shuyookh and those with ijazaah)

3. And it (tajweed) is also a beautification of recitation and an adornment of pronunciation and reading

4. And it (tajweed) is giving each letter its required rights (حَقُّ الحر ف) of each and every characteristic as well as (giving each letter its) presented rights (or dues) (ِمُسْتَحَقّ الحرْ ف)

5. To take every one (of the letters) back to its origin (example: place of articulation) and to pronounce the equivalent letter in the same way (as you would pronounce that letter)

6. Complete (with all its characteristics) yet without any exaggeration being gentle in pronunciation without any abuse.

7. There exists nothing between (applying the التجْوِيد) and leaving it

except for a person to exercise (correctly) with his jaws.”

Thus, it’s *extremely important* to learn the science of tajweed so that we can recite the Qur’aan in the proper manner according to the way it was revealed. 

Let me explain WHY it’s so important. 

You see each of the Arabic letters have a place of articulation or makhraj from where it has to be pronounced. 

Otherwise the letter is not pronounced correctly and it may get pronounced as another letter. 

And that might change its meaning completely, sometimes becoming a huge sin. 

Let me give you some examples:

Allaah says:

‎قَالَ وَمَن *يَقْنط* مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

“He said: And who *despairs* of the mercy of his Lord except those who are astray?” (Surah al-Hijr: 56)

In this ayah Allaah is warning His slaves not to ever despair of His Mercy. 

But if we didn't pronounce the letter ط  'Taw' properly, and said it like the letter ت, it would change the word to يَقْنُتْ which means 'obedient'. 

Subhaan Allaah! 

What a big difference between the two words! 

‎يَقْنُتْ 

means obedient 

‎يَقْنَطُ 

means despairing 

*Two total opposites*

It could even be words of KUFR (we seek Allaah's protection) if we don’t pronounce the letters properly. 

For example:

The word قلب means heart and the word كلب means dog. 

Now imagine if we didn't pronounce the 'qawf' correctly in the following ayah, how horrible the meanings would become

‎قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

“Say (O Muhammad Sal Allaahu Alaiyhi wa Sallam): 

"Whoever is an enemy to Jibreel (let him die in his fury), for indeed he has brought it (this Qur’aan) down to your *heart* by Allaah's Permission, confirming what came before it [i.e. the Taurat and the Injeel] and guidance and glad tidings for the believers.” 

(Surah al-Baqarah :97)

In this ayah Allaah is telling us that Jibreel is sent down upon the HEART of the Prophet Sal Allaahu Alaiyhi wa Sallam with Allaah’s Permission. 

Now imagine how evil and distorted the meaning would be of the word قلب if we didn't pronounce the qawf from the throat and instead said it like the letter 'kaaf'. 

That would change the word قلب to كلب meaning Allaah sent the angel Jibreel to the DOG of the Prophet Sal Allaahu Alaiyhi wa Sallam??!

Astaghfirullaah. 

Similarly just look at some of the words that may not be pronounced correctly and thus change in meaning completely. 

For example:

‎اثم sin  

‎ اسم name

‎ عصىٰ Disobey

‎ عسىٰ Perhaps

‎عزم resolve or determination 

‎عظم bone

‎عسير difficult

‎عصير juice

 Surah سورة

Image or picture صورة

And the list goes on. 

Not only are the points of articulation important, but the vowels on the letters are also equally important. 

Each vowel has its own length of elongation. 

If we elongate a vowel where it's not supposed to be elongated, its possible that it can change the meaning completely 

Example:

Surah al-Waaqi’ah: Aayah 52:

‎لَآكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ

"You “VERILY” will eat from the trees of Zaqqum.

Here Allaah is SWEARING and EMPHASIZING by the letter ل (laam) with a Fat’ha on it that the people of hellfire will surely eat from the tree of Zaqqum as a punishment.

The emphasis is done by the letter “laam” being there. 

But if we elongate the laam and read it as لا instead of لَ, then that means that the people of hell fire will NOT eat from the tree of Zaqqum, thus saying the complete OPPOSITE of what Allaah is threatening astaghfirullaah. 

And there are many MANY examples. 

So my advice to all my brothers and sisters is that they should learn the rules of tajweed and the proper pronunciations and articulations before they start memorizing anything. 

Remember it’s *not the quantity that matters*. 

*It’s the QUALITY that’s beloved to Allaah*.

So slow down when reading the Qur’aan. 

Take your time and read each letter and each word very carefully.

Pronounce the letters from their points of articulation. 

Pay attention to the rules of Tajweed.

 

Then only do we we hope to fulfill the right of reading the Book of Allaah. 

And Allaah knows best