605. The Amazing Duaa Of Abu Bakr Radhi Allaahu Anhu

By Asma bint Shameem 

One day Abu Bakr radhi Allaahu anhu asked the Prophet sal Allaahu Alayhi wa sallam to teach him a duaa that he could recite during his Salaah. 

Just pause here and realize what you just read. 

Picture it in your mind. 

Subhaan Allaah...

The *best* man in Islaam after the Prophet sal Allaahu Alayhi wa sallam, is asking what duaa he should make in his Salaah. 

What duaa would the Prophet sal Allaahu Alayhi wa sallam teach his closest, his dearest, his most beloved best friend?

Wouldn’t that be an amazing, all-comprehensive, perfect duaa?

Wouldn’t the words be the most valuable, the most precious?

Yes indeed they would.

And wouldn’t YOU want to also memorize this duaa and say it in YOUR Salaah?

Yes of course you would. 

So what is this beautiful, amazing  duaa?

Abu Bakr al-Siddeeq radhi Allaahu anhu said to the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam:

“Teach me a duaa that I can recite during my Salaah.” 

He Sal Allaahu Alaiyhi wa Sallam said: 

“Say: 

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي  ظُلْمًا كَثِيرًا وَلا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّك أَنْتَ الْغَفُورُ الرَّحِيمُ

‘Allaahumma inni zalamtu nafsi zulman katheeran wa laa yaghfir ul-dhunoob illa anta,faghfir li maghfiratan min ‘indaka warhamni, innaka anta al-Ghafoor al-Raheem 

“O Allaah, indeed I have wronged myself greatly, and there is none who forgives sins besides You. 

So grant me forgiveness from You and have mercy on me, for You are the All-Forgiving, Most Merciful.” 

(al-Bukhaari)

یا اللہ! میں نے اپنے نفس پر بہت ظلم ڈھائے ہیں، اور گناہوں کو تو صرف تو ہی بخشنے والا ہے، تو میرے گناہوں کو اپنی طرف سے معاف کردے، اور مجھ پر رحم فرما، بیشک تو بخشنے والا، اور نہایت رحم کرنے والا ہے

What an awesome duaa Subhaan Allaah!

Just so beautiful and so humbling!

Reminds us how weak and sinful we are. 

And how Great and Kind and Merciful our Rabb is. 

*Understand* the meaning of this precious duaa. 

*Memorize it*.

Then *say it* in your Salaah... 

slowly, sincerely, reflecting on the meaning, 

being ashamed of your sins...

begging for His Mercy and Forgiveness. 

Say it in your tashahhud, after sending blessings on the Prophet sal Allaahu Alayhi wa sallam but before Salaam. 

You can also say this duaa any time of the day or night. 

Make it a beautiful habit.... a part of your daily duaas and supplications. 

May Allaah accept our Taubah and forgive us. Ameen.

604. Wiping The Neck In Wudhu

By Asma Bint Shameem

It’s Bid’ah to wipe the neck in wudhu because there’s NO PROOF of that from the Qur’aan or authentic Sunnah. 

All the ahaadeeth regarding this wiping are NOT authentic and are graded as “*da’eef*” according to the scholars of hadeeth. 

Ibn Taymiyah said: 

“There is no saheeh report from the Prophet Sal Allaahu Alaiyhi wa Sallam which says that he wiped his neck during wudhu;

rather no such thing has been narrated from him in any saheeh hadeeth. 

Rather the saheeh ahaadeeth which describe the wudhu of the Prophet Sal Allaahu Alaiyhi wa Sallam do not mention that he wiped his neck. 

Hence the majority of scholars, such as Maalik, al-Shaafa’i and Ahmed did not regard that as mustahabb. 

Those who say that it is mustahabb rely on a *da’eef (weak) hadeeth* which says that he wiped his head until he reached the back of his head. 

Such reports cannot be relied on, and it does not contradict what is indicated by the sound ahaadeeth. 

Whoever does not wipe his neck, his wudhu is valid according to scholarly consensus.”

(Majmoo’ al-Fataawa, 21/127)

Ibn al-Qayyim said:

“There is no saheeh hadeeth from the Prophet Sal Allaahu Alaiyhi wa Sallam about wiping the neck at all.”

 (Zaad al-Ma’aad 1/195)

 Shaykh Ibn Baaz said: 

“It is not mustahabb or prescribed in sharee’ah to wipe the neck, rather the head and the ears only are to be wiped, as is indicated by the Qur’aan and Sunnah.”

(Majmoo’ Fataawa Ibn Baaz, 10/103)

As for wiping the ears, it’s good to wipe them all over but it’s not necessary to get to each and every millimeter of skin. 

The earlobes don’t have to be completely “washed” or wet when making wudhu. 

Rather you’re supposed to just put your wet index finger on the inside of the ear and use the thumbs to wipe over the outer part of the ear. 

Ibn ‘Abbaas radhi Allaahu anhu said, describing the wudoo’ of the Prophet Sal Allaahu Alaiyhi wa Sallam: 

“Then he wiped his head and his ears, the inside with his forefingers and the outside with his thumbs.” 

(Al-Nasaa’i 74; saheeh by al-Albaani in Saheeh al-Nasaa’i)

So for example there’s no need for you to take off your earrings when making wudhu. 

And Allaah knows best

603. Is It Allowed To Place Flowers, Leaves Or Plants On Graves?

By Asma bint Shameem 

No it’s not allowed to grow or place anything on graves; 

no flowers, no leaves, no plants.

*Nothing*.

BUT isn’t there an authentic hadeeth where the Prophet Sal Allaahu Alaiyhi wa Sallam placed some green branches on a couple of graves?

Yes it’s true that the Prophet Sal Allaahu Alaiyhi wa Sallam 

passed by two graves and said: 

“They (the two people in the graves) are being punished but they are not being punished for something that was difficult to avoid [?}.” 

Then he said, 

“One of them used to go about spreading malicious gossip, and the other used not to take precautions to avoid being contaminated with urine.” 

Then he took a fresh branch, broke it in two and planted each piece on a grave. 

Then he said: “May their punishment be reduced so long as this does not dry out.” 

(al-Bukhaari, 1378; Muslim, 292)

However that does not mean that placing branches or leaves or plants on graves is permissible. 

Why not?

Shaikh Ibn Uthaymeen explains this and said:

“This indicates that the punishment may be reduced, but what is the relationship between these two branches and the reduction of these punishments for these two persons? 

1. It was said that the branches glorify Allaah (by saying “Subhaan-Allaah” i.e., tasbeeh) so long as they do not dry out, and tasbeeh reduces the punishment of the deceased. 

Based on this they reached the conclusion – which far-fetched – that it is Sunnah for a person to go to the grave and recite tasbeeh so that the punishment of the deceased might be reduced. 

2. Some of the scholars said: 

This reason is da’eef (weak) because the two branches would recite tasbeeh whether they were fresh or dry, because Allaah says:

“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification”

[al-Isra’ 17:44]

Pebbles in the hands of the Messenger Sal Allaahu Alaiyhi wa Sallam were heard to recite tasbeeh even though pebbles are dry, so how are we to understand the hadeeth? 

We may understand it as meaning that the Messenger Sal Allaahu Alaiyhi wa Sallam hoped that Allaah would reduce their punishment so long as these two branches remained fresh, so it was not a long period. 

This was so as to warn against doing what they did, because their actions were serious as it says in the report that the Prophet Sal Allaahu Alaiyhi wa Sallam said, “But it is serious.” 

One of them did not take precautions to avoid being contaminated by urine, and if he was not free of such contamination then he was praying without being pure. 

The other used to walk about spreading malicious gossip, causing mischief among the slaves of Allaah and stirring up enmity and hatred among them. 

This is a serious matter. 

This is the most likely understanding of the meaning of the hadeeth, that it was a temporary intercession and a warning to the ummah, not because the Messenger Sal Allaahu Alaiyhi wa Sallam 

wanted to offer ongoing intercession.  

“Some scholars – may Allaah forgive them – say that it is Sunnah to place a fresh branch, etc on the grave so that the punishment might be reduced. 

But this understanding is very far-fetched, and it is not permissible for us to do that for several reasons. 

(i) We do not know that this man is being punished, unlike the Prophet Sal Allaahu Alaiyhi wa Sallam whom Allaah told by means of Revelation about the situation of those two graves.

(ii) If we do that, we are mistreating the deceased, because we are thinking badly of him and assuming that he is being punished, but we do not know that. 

It may be that he is being blessed, or it may be that this deceased person is one of those whom Allaah blessed with forgiveness before he died because of one of the many things that bring forgiveness, so he died having been forgiven by the Lord of all people, in which case he would not deserve to be punished.

(iii) This understanding is contrary to the way of the righteous salaf.

 

This action was not part of their way and they were the most knowledgeable of people about the sharee’ah of Allaah.

(iv) Allaah has shown us something that is better than that. 

When the Prophet Sal Allaahu Alaiyhi wa Sallam finished burying someone he would stand over the grave and say, “Pray for forgiveness for your brother and ask that he be made steadfast, for even now is he being questioned.”

(Majmoo’ Fataawa 2/30)

And Allaah knows best.

602. Can I Build A Structure Or Plaster Over one's Grave?

By Asma bint Shameem 

QUESTION

My loved one just passed away and I want to honor him. Can I build a structure over his grave or plaster it?* *What about a tombstone with Qur’aan on it?

ANSWER

It’s not allowed to plaster over graves or build anything on top of them. 

Proof:

Jaabir radhi Allaahu anhu said: 

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam FORBADE plastering over graves, sitting on them and erecting structures over them.”

(Saheeh Muslim, 970)

Imaam Al-Shawkaani said: 

“The phrase “erecting structures over them: indicates that it is HARAAM to build anything over a grave.”

But if it’s just a border around the grave to demarcate it, then there’s nothing wrong with that, if it’s just like a small boundary, especially if it’s done to protect the grave or for some other valid reason. 

Shaikh Ibn Baaz said:

“The graves that are abused by people or animals walking on them, or garbage is thrown on them, or people relieve themselves on them, then they should be surrounded with a fence or a wall; 

the people of the town should cooperate in building a wall around them that prevents animals and people from walking on them.” 

QUESTION

*What if there’s something *already built* over a pre-existing grave?*

ANSWER

If there’s any marble or cement structure that’s already been built on the grave, then we should try and remove it.

Proof:

The Prophet sal Allaahu alayhi wa sallam said to Ali ibn Abi Taalib radhi Allaahu anhu:

“Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.”  

(Saheeh Muslim, 969)

*But*, if removing the solid structure on the top would cause damage to the body of the deceased or it would be exposed or be harmed in some way, then the scholars say that it’s permissible to leave some of the structure in place, because the sacredness of the Muslim is important even after his death.

The Prophet sal Allaahu alayhi wa sallam said:

“Breaking the bones of the dead is like breaking the bones of the living.” 

(Abu Daawood, Ibn Maajah; saheeh by al-Albaani) 

Ibn Hajar said:

“This hadeeth indicates that the sacredness of the believer after death is still confirmed as it was during his lifetime.” 

*What about putting a tombstone at the head of the grave*?

It’s allowed to put *some* kind of marker on the grave, just to *distinguish* the grave from others. 

But we can NOT put *big tombstones* with Qur’aan or other praises of the deceased or their information on it. 

*Just a simple marker would be enough.*

The Prophet Sal Allaahu Alaiyhi wa Sallam put a rock at the head of ‘Uthmaan ibn Maz‘oon’s grave and said: 

“So that I may know the grave of my brother thereby, and I will bury near him those who die of my family.” 

(Abu Dawood 3206)

Shaikh Ibn Uthaymeen said: 

“There is nothing wrong with writing which is intended only to confirm the name and indicate that this is a grave. 

As for writing which is similar to what was done during the Jaahiliyyah, such as writing the person’s name accompanied by a eulogy, stating that he did such and such and other words of praise, or writing lines of poetry – this is haraam. 

That includes what some ignorant people do, namely writing Soorat al-Faatihah, for example, or other lines on a stone that is placed on the grave. All of that is haraam and the one who sees it in the graveyard should remove this stone, because this comes under the heading of evil that must be changed.”

(Sharh Riyadh as-Saaliheen)

And Allaah knows best

601. Etiquette Of Welcoming A Newborn

By Asma bint Shameem 

1.Aqeeqah 

This is to sacrifice two sheep for the male child and one for the female.

Doing ‘Aqeeqah for the newborn is a *Sunnah Mu’akkadah*, according to the stronger scholarly opinion. 

That means it’s something “recommended” and not something obligatory. 

The Prophet sal Allaahu Alayhi wa sallam said:

“With the boy there should be ‘aqeeqah, so shed blood on his behalf and remove the harm (i.e., circumcision).” (al-Bukhaari, no. 5049)

2. Shaving the head of the baby 

The Prophet sal Allaahu alayhi wa sallam said: 

“The boy is in pledge for his ‘Aqeeqah which should be slaughtered on his behalf on the seventh day, and he should be named and *his head shaved.”* (at-Tirmidhi-saheeh by al-Albaani)

Some ulama say that it’s not allowed to shave the head of the baby girl because it’s generally prohibited to shave a female’s head, but it can be shaved if there’s a need for it. 

But other scholars like Shaikh al-Albaani say it should be shaved, even if there’s no need. 

Shaikh Al-Albaani was asked whether the hair of the newborn girl should be shaved?

He said: 

“[Yes], like the boy”

But Shaikh Ibn Uthaymeen said: 

“It is not Sunnah to shave a girl’s head on the seventh day as is the case for boys. With regard to shaving it for a reason, as referred to in the question, if that is true, the scholars say that it is makrooh to shave the head of a girl, but it may be said that if it is proven that this is something that will make the hair grow and become thick, then there is nothing wrong with it, because it is well known that what is makrooh is no longer regarded as makrooh if there is a reason for it.”

(Majmoo’at As’ilat Tahumm Al-Usrat Al-Muslimah, P. 147)

But generally speaking, the majority of the ulama said that the baby girl is included in the recommendation to shave the head. 

Imam San’aani said:

“His sallahu alayhi wa salam statement in the Hadeeth  of Samurah [Shave his head] is evidence of the legislation of shaving the head of the newborn on the seventh day. What is apparent is it is general for shaving the hair of the young boy and girl”.

3. Giving sadaqah approximately equal to the weight of the hair in gold or silver 

Ali radhi Allaahu anhu said:

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam offered a sheep as ‘aqeeqah for al-Hasan, and said: ‘O Faatimah, shave his head and *give the weight of his hair in silver in charity*.’” (at-Tirmidhi -hasan by al-Albaani)

4. Circumcision for a baby boy

 It is part of the fitrah and Sunnah to circumcise the baby boy and even Ibraheem Alaiyhis-Salaam was circumcised. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Five things are part of the fitrah (natural disposition of man): circumcision, shaving the pubic hair, cutting the moustache, cutting the nails and plucking the armpit hair.” 

(al-Bukhaari, Muslim) 

5. Naming the newborn

It’s recommended to name the child on the seventh day when he should also have his Aqeeqah done and his head shaved. 

The Prophet sal Allaahu Alayhi wa sallam said;

“Every child is in pledge for his ‘aqeeqah, which should be slaughtered on his behalf on the seventh day, *when he should be named* and his head shaved.” 

(al-Tirmidhi, 1522; Abu Dawood, 3838; saheeh by al-Albaani in Irwa’ al-Ghaleel, 1165)

But if the child is named earlier or later than that, then that’s also permissible. 

Someone asked Shaikh Abdul-Muhsin al-‘Abbad:

“The one who slaughters the animal for the Aqeeqah before the seventh day, does it count for him?”

"The Shaikh said:

What is apparent is that it counts for him because slaughtering on the seventh day is not obligatory, but only recommended”. 

(Sharh Sunan Abi Dawood no. 334)

A child should be given a *good name* from the names of Muslims 

- the best of names are those that include “Abd” and added to one of the Names of Allaah Subhaanahu wa Ta’aala 

For example:

The best names are: Abdullaah or Abdur Rahmaan for baby boys. 

The Prophet sal Allaahu Alayhi wa sallam said:

“The most beloved of names to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.” 

[Saheeh Muslim 1398)]

Or we can use the word “Abd” with other Names of Allaah Subhaanahu wa Ta’aala for a boy. 

Other good names include the names of Prophets, the Sahaabah and other righteous people. 

Besides these, ANY good Islaamic names that have good meanings may be given. 

6. Tahneek

The Prophet sal Allaahu Alayhi wa sallam would perform Tahneek for the newborn baby. 

Abu Moosa radhi Allaahu anhu said: 

“I had a baby boy, and I brought him to the Prophet Sal Allaahu Alaiyhi wa Sallam. He named him Ibraaheem, did Tahneek with some dates and prayed for Allaah to bless him, then he gave him back to me.” (al-Bukhaari, 5150; Muslim, 2145)

And Aaishah radhi Allaahu anhaa narrates that “The people used to bring their newborn children to the Prophet and he would bless them and perform the tahneek.” (Muslim 560)

But there’s a difference of opinion among the scholars about Tahneek, or the practice of giving something sweet to the newborn upon birth. 

Some of the scholars are of the opinion that it’s a Sunnah. 

But others said that was only something specific for the Prophet sal Allaahu Alayhi wa sallam because his saliva was blessed. 

7. Giving Adhaan in the newborn baby’s ear

There’s a difference of opinion among the ulama about calling adhaan in the newborn’s ear. 

Some ulama say it’s Sunnah to do so (recommended and not obligatory), depending upon whether they consider the hadeeth that reports it, authentic or not;

But other ulama like Shaikh al-Albaani considered it a weak hadeeth and so he did not recommend giving adhaan in the ear of the newborn. 

If you don’t give adhaan in the newborn’s ear, or if you do, in either case it’s always good to make general duaa and ask Allaah to guide the baby and make him righteous. 

And Allaah knows best