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