606. The “Will” In Islaam Is NOT The Same As The Will Of The Non-Muslims

By Asma Bint Shameem

Sometimes they write entire estates to their dogs and deprive their own flesh and blood! 

Subhaan Allaah!

Our deen is the most just and looks after the interests of all concerned. 

Alhamdulillaah what a beautiful Deen. 

We have to follow the guidelines set up by the Sharee’ah when writing a will. 

We cannot just write whatever we want in our will and give the money to whoever and deprive whoever. 

That’s not allowed in the Sharee’ah. 

It’s not allowed to write a will regarding the heirs (those that will automatically get a part of the inheritance as per the Sharee’ah)

Your spouse and children are among your heirs.

So it’s not allowed for you to write a will regarding them. 

That’s because their share has already been outlined by Allaah. 

The Prophet sal Allaahu alayhi wa sallam said: 

“Allaah has given everyone who is entitled his rights, so there is no will concerning the heir.” (Sunan al-Tirmidhi, 2046).”

Inheritance can only be divided after the *death* of a person. 

The inheritance must only be divided according to the rules clearly outlined in the Qur’aan by Allaah Himself. 

The money automatically goes to whoever the surviving rightful heirs are after the death of the person. 

Also each person will leave behind his or her wealth and that will be divided upon his or her death according to “who” the surviving heirs are. So we can’t really say for sure who will be alive at that time. 

If a person wants to divide his property and it’s in his final sickness, and the person is about to die, then that’s allowed. 

And in this situation, this would be called a “bequest”. 

And one can only bequeath up to *one third* of their estate to someone. 

However a person can NOT  bequeath anything to *his shar’ee heir*  because  the Prophet sal Allaahu Alayhi wa sallam forbade that. 

He Sal Allaahu Alaiyhi wa Sallam said:

“Allaah has given each person who has rights his rights, and there is no bequest to an heir.”

(Abu Dawood; saheeh by al-Albaani in Saheeh Abi Dawood)

3. It is permissible to divide some property or wealth among the heirs during the lifetime of a person, when he’s in GOOD HEALTH. 

This would be considered a “gift” and can NOT be called “inheritance”. 

A person can “gift” his children or spouse some property or money during his lifetime, as long as he is FAIR in his division. 

And his intention is not to *‘deprive’* a rightful heir. 

This gift has to be JUST and given to ALL his children equally according to the majority of the scholars. 

He cannot give to one of his children and exclude the others,

UNLESS the children don’t mind and WILLFULLY agree with that, without any pressure or compulsion. 

Anyone who divides unfairly, against his children’s will is sinful in the sight of Allaah. 

And he has to answer to Allaah for his unfairness. 

al-Nu’maan radhi Allaahu anhu said that his father brought him to the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam and said, 

“I have given this son of mine a slave.” 

He said, 

“Have you given a similar gift to all of your sons?” 

He said, 

“No.” 

He said, 

“Then take it back.” (al-Bukhaari, Muslim)

According to another version he said: 

“Fear Allaah and treat your children fairly.” 

So he went back and took back his gift.” (al-Bukhaari)

Imaams Abu Haneefah, Maalik, ash-Shaafa‘i and Ibn al-Mubaarak said: 

“The female is to be given the same as the male, because the Prophet Sal Allaahu Alaiyhi wa Sallam said to Basheer ibn Sa‘d: 

“Treat them fairly (equally)” and he explained that by saying: “Would you like them all to honor you equally?” 

He said: 

“Yes.” 

He said: 

“Then treat them fairly (equally).” 

And the daughter is like the son in terms of the duty to honor the parents, and the same applies to giving gifts to her. 

It was narrated that Ibn ‘Abbaas said: 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: “Treat your children fairly (equally) in giving gifts; and if I were to have given precedence to anyone, I would have given precedence to women over men.” Narrated by Sa‘eed in his Sunan. 

And because it is a gift given during one’s lifetime, so male and female are to be treated equally, as is the case with regard to spending on maintenance and clothing.”

But if someone gives one or some of his children and excludes his other children with the WILLFUL CONSENT of the others and they’re not under any pressure etc then it’s allowed to do so and the person is not sinful. 

Shaykh Ibn Baaz said:  

“The father (mother) must be just and fair to his children, males and females. It is not permissible for him to give gifts to some of them and not to others, EXCEPT with the consent of those who are not given, if they are mature. Their consent should not be given out of fear of their father, rather it should be given willingly, with no threats or fear of their father. Not differentiating between them is better in all cases, and is better for their hearts, because the Prophet Sal Allaahu Alaiyhi wa Sallam said: “Fear Allaah and treat your children justly.” Saheeh – agreed upon.”

(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/452)

And Allaah knows best

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

600. A Sajdah Outside Of Salaah Just To Make Duaa Or For ‘Shukr

By Asma bint Shameem 

QUESTION

I see some people, after they're done with Salaah, doing a separate sajdah to make duaa? Is that okay?

ANSWER

Doing this is not correct. 

That’s because there’s NO EVIDENCE of making a separate sajdah outside of Salaah, ‘specifically’ to make duaa in the Sharee’ah. 

The Prophet Sal Allaahu Alaiyhi wa Sallam himself NEVER made a sajdah separately outside the salah just so that he could make duaa NOR did he teach his sahaabah to do so. 

If it was something good, he Sal Allaahu Alaiyhi wa Sallam would have done it himself and would definitely have taught us. 

But we see that there's no proof of him doing that. 

Why is that wrong?

1. Dua is an act of worship. And the basic principle as far as acts of worship are concerned is "tawqeef", which means doing NOTHING EXCEPT that which is PROVEN from the Qur’aan and Sunnah. 

 

So we should worship Allaah ONLY in the ways that He has prescribed. 

Anything else is NOT ALLOWED, NOR is it CORRECT. 

2. When we look at the Qur'aan and authentic Sunnah, we see that there's NOTHING  to suggest that the Prophet Sal Allaahu Alaiyhi wa Sallam made a separate sajdah outside of salah for ANYTHING, EXCEPT sajdah at-Tilaawah (prostration when reading Qur’aan) or sajdah ash-Shukr (prostration of gratitude). 

Nothing else is proven. 

3. Any act that's not proven from the Qur'aan and authentic Sunnah falls under the category of *bid'ah*, which is a huge sin and is not even accepted by Allaah.  

May Allaah protect us. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Whoever introduces anything into this matter (Deen) of ours that is not part of it, will have it rejected.” 

(al-Bukhaari and Muslim)

But isn't the slave closest to his Rabb in sajdah?

Yes it's true that the Prophet Sal Allaahu Alaiyhi wa Sallam said:

"The closest that a person can be to his Lord is when he is prostrating, so say a lot of du’aa’.”  (Muslim)

But that's WHILE we are *IN* Salaah. 

And NOT as a “separate” sajdah after we say salaam. 

*What do the ulama say?*

Ibn Taymiyah said: 

"Worse than this is what some people do, when they do a single prostration after saying the salaam. 

This is an innovation and it was not narrated from any of the Imams that this is mustahabb.

Acts of worship are based on sharee’ah and following, NOT on whims and desires or innovations. 

Islaam is based on two principles: that we do not worship anyone but Allaah alone, and we worship Him in the way that He prescribed on the lips of His Messenger Sal Allaahu Alaiyhi wa Sallam, and we do not worship Him on the basis of whims and desires or innovations." 

(al-Fataawa al-Kubra 2/242)

Imam al-Haramayn said: 

“My Shaykh – i.e., Abu Muhammad – denounced this prostration sternly, and they quoted as evidence for that the analogy with bowing. If a person were to worship Allaah by bowing only, that is haraam according to scholarly consensus, because it is bid’ah (an innovation), and every innovation is a going astray.” 

(al-Majmoo’ (3/565)

 So what's proven from the Sunnah? 

Go ahead and make Duaa in your sujood DURING SALAH. 

And it doesn’t matter if the prayer is fardh or Sunnah or Nafl. 

We can make Duaa in ALL the prayers and there’s no proof to say that we can not make Duaa in Fardh Salaah. 

We can also make Duaa in other places ‘within’ the Salaah that are proven from the authentic sources. 

Or we can simply raise our hands and ask. 

Any time. 

Any place. 

There's no need for us to go into a *separate* sajdah to ask Him. 

That was NOT the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam  nor the Sahaabah. 

And Allaah knows best.

599. Is It Allowed For A Muslim Women To Cut Hair?

 By Asma Bint Shameem

1. First of all, 

It’s *allowed* for a Muslim woman to cut her hair if she wants and make herself beautiful for herself and her husband. 

Abu Salamah ibn ‘Abd al-Rahmaan said:

“The wives of the Prophet Sal Allaahu Alaiyhi wa Sallam 

used to cut their hair until it came just below their ears.” (Muslim)

So it’s *permissible* for a woman to cut her hair. 

But she shouldn’t be copying any hairstyle that’s “specifically” of *immoral* or non-Muslim women and should not resemble *men’s* haircuts. 

That’s because the Prophet sal Allaahu Alayhi wa sallam CURSED those women who imitate men. 

Ibn ‘Abbaas radhi Allaahu anhumaa said: 

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam cursed men who imitate women and women who imitate men.” 

(al-Bukhaari, 5435)

Shaikh Ibn Baaz said:

“We do not know anything (to disallow) cutting women’s hair. 

What is forbidden is *shaving* it. 

You should not shave your hair but you may cut it and reduce its length or volume; we know of nothing wrong with that. 

But that should be done in a proper manner which will please you and your husband. 

You should come to some agreement with him on a kind of haircut that does not resemble kaafir women, because if you leave it long, it will be a lot of trouble to wash it and comb it. So if the hair is very long or thick, and the woman cuts it to reduce its length or volume, that doesn’t matter. Cutting some of it will make it more beautiful, which will please both the woman and her husband. 

So we do not know of any reason to disallow that. 

But shaving it altogether is not permissible, except in the case of sickness.”

(Fataawa al-Mar’ah al-Muslimah, part 2, p. 515)

Shaikh Ibn Uthaymeen said:

“In the past, women were keen to have long hair and would be proud of it, and they would not cut it unless there was a shar‘i reason or health-related need to do so. 

Now things have changed, so the view that it is forbidden is weak and there is no proof for it. 

The view that it is disliked needs further reflection and examination. 

*The view that it is *permissible* is closer to the basic principles of Islam*. 

Muslim narrated in his Saheeh that the wives of the Prophet Sal Allaahu Alaiyhi wa Sallam used to cut their hair so that it came down no lower than their earlobes.

But if a woman cuts her hair too short, so that it looks like a man’s hair, then this is undoubtedly haraam, because the Prophet Sal Allaahu Alaiyhi wa Sallam cursed women who resemble men.

Similarly, if she cuts it in a style that resembles the hairstyles of disbelieving women and immoral women, then whoever imitates a people is one of them.”

(Fataawa Noor ‘ala ad-Darb)

2. It is NOT allowed for us to donate hair.That’s the basic principle.  

BUT if a person wants to donate hair for a VALID REASON then it’s allowed. 

For example if it’s for cancer patients or those who have lost their hair for a medical reason. 

But if it’s donated just to make wigs for beautification purposes then it’s not allowed. 

Also there should be NO monetary compensation. 

The International Islamic Fiqh Academy said:

"Sharee’ah permits the necessary and needed plastic surgery with the purpose of concealing the defects resulting from burns, accidents, diseases and the like. 

For example, dermatoplasty and hair transplant for women who suffer from hair loss.

In conclusion, it is permissible to donate hair to victims of cancer in order to conceal the defects resulting from chemotherapy. 

This provided that no material compensation is taken in return because Sharee’ah highly values man`s dignity; therefore, it doesn’t sanction making any part of his body a commodity in a commutative contract.” [Fatwa # (173)/2007]

And Allaah knows best.

598. Praying Two Rak’aat At Midnight For The Upcoming New Year Or For The Past Year?

By Asma bint Shameem 

This is *not* from the Sunnah. 

Rather this is *bid’ah*. 

And the shuyookh have *warned* against this. 

Someone asked Shaykh Saalim Baamihriz:

“Many messages are circulating and reaching some of the people saying that we must pray two Rak'ats around 12:00 midnight so that we end the Gregorian year with prayer and begin the New Year with prayer. What is the ruling on this?”

Here’s what the Shaikh said:

“May Allaah bless you, this is from *”innovation”, “misguidance”, and “superstition”* which has no basis in the religion. 

O brother, may Allaah bless you, *the prayer is not legislated for these things.*The prayer is either obligatory and legislated or a Sunnah which the Messenger, clarified; Sal Allaahu Alaiyhi wa Sallam. As for making the prayer to be for the commencement of the year and to conclude the year, or to commence the day, or to conclude the day this is from the *deviation* of those who are astray and leading others astray; and every innovation is misguidance and every misguidance is in the fire. 

When the people distanced themselves from the Book and the Sunnah they fell into these innovations.

Akhee, had it been the Hijri year, it would've been innovation and misguidance, so what do you think regarding the Gregorian year?! 

Have Taqwa of Allaah, may Allaah bless you and beware of these innovations. 

The Muslim must worship Allaah in every instance, at all times, either by way of a legislative obligation or a clearly defined Sunnah known from the Prophet Sal Allaahu Alaiyhi wa Sallam.

As for these innovations and misguidance which the ignorant, astray commoners who are similar to animals introduce, beware of these deviations may Allaah bless you. 

By Allaah, I am amazed that in a time in which knowledge is wide spread, the Sunnah is wide spread, and the people know the truth from falsehood, that there are people still upon these deviations and innovations. 

Whenever an innovation is born, a Sunnah dies. 

So have Taqwa of Allaah. 

This is from the innovations which pass upon the people every year. 

Every month they have an innovation; every year they have an innovation; in every condition they have an innovation. 

Have Taqwa of Allaah, my brother. 

Acts of worship are only either obligatory or Sunnah clarified by the Prophet, upon him be prayers and peace, and the pious predecessors. Leave off these innovations and stay far away from them. Safeguard your religion and the safety of your Aqeedah and the Sunnah. 

May Allaah bless you, and Allaah’s Aid is sought.”

And Allaah knows best

597. What Is Mannat (Conditional Vow) And Why Is It Wrong ?

By Asma bint Shameem 

Mannat is making a promise to Allaah in EXCHANGE for some act of ibaadah and is a kind of vow and an oath (yameen). 

So they say 

“Oh  Allaah, if you get me that job, I will read 100 rak’aat of Nawaafil as shukr.”

Or “if my child will get cured, I will give $100/ sadaqah.”

Or other acts of ibaadah in ‘exchange’ for what they need. 

People think that by making a vow or ‘mannat’ as they say in Urdu, they will be able to CHANGE their destiny and kind of ‘push’ Allaah to give them what they want from Him Aa’oodhu Billaah. 

The Prophet sal Allaahu Alayhi wa sallam said, 

"Allaah says, 'The 'nadhar' (vow) does not bring about for the son of Adam anything I have not decreed for him, but his 'nadhar' (vow) may coincide with what has been decided for him, and by this way I cause a miser to spend of his wealth. 

So he gives Me (spends in charity) for the fulfillment of what has been Decreed for him what he would not give Me before but for his vow!" 

(al-Bukhaari)

 WHY is it WRONG

1. It is disliked to make oaths and vows because it’s kind of like ‘bargaining’ or making a ‘deal’ with Allaah. 

It’s like saying...

“If you’ll give me this, then I’ll do such and such” 

That’s NOT the correct Adab with Allaah. And therefore it’s discouraged to make vows and oaths. 

And some ulama even consider it *forbidden*. 

That’s because it is *DISRESPECTFUL* to Allaah and is a kind of *UNGRATEFULNESS*.

The Prophet sal Allaahu Alayhi wa sallam said:

‘Do not make vows, for vows do not change qadar (the divine decree) in the slightest, but they make the stingy person give something up.’” (Muslim)

2. Think about it this way...

You say “Oh Allaah, if you get me that job, I will read 100 rak’aat of Nawaafil as shukr.”

Or “if my child will get cured, I will give $100/ sadaqah.”

Ask yourself this:

Will you NOT do shukr if you didn’t get that job?!

Will you NOT spend in the path of Allaah any more if your child is still sick?!

Will you NOT BE GRATEFUL to your Rabb, even if He *DIDN’T* give you what you wanted?!

Aren’t we supposed to be thankful and grateful to Him in ALL situations and under ALL  circumstances?

3. Another point to think about...

How do YOU KNOW whatever you’re asking Allaah for and ‘bargaining’ with Him for, is actually ‘good’ for you in the long term?

How do you know it’s not bad for you?

Aren’t we supposed to TRUST Allaah and KNOW and BELIEVE that whatever He does is GOOD for us?

Allaah says:

“But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allaah Knows, while you know not.” 

(Surah al-Baqarah:216)

Allaah is clearly telling us 

“Allaah Knows, while you know NOT.”

Maybe the thing you’re SO desperately after, may NOT be good for you after all. 

So trust Him and LEAVE it to Him. 

If it’s good for you, He will give it to you. 

And if you didn’t receive it, KNOW that it was NOT good for you, after all. 

So there’s NO NEED to resort to vows and mannats. 

If however someone does make an oath or vow, then they should fulfill it, UNLESS it’s a vow to do something sinful or against the Sharee’ah. 

In that case, they should NOT fulfill their vow. 

If someone does not fulfill their oath or mannat, they have to offer an expiation. 

The kaffarah or expiation of breaking an oath is called ‘kaffaratul yameen” in Arabic.  

Allaah says:

“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much).  Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”

(Surah al-Maa’idah :89)

So Allaah has given us three choices:

Either 

1. Feed ten poor people. 

(Feed them what you would normally eat yourself)

OR 

2. Give clothes to ten poor people 

(Clothe each of the ten people with what you would normally wear and such clothing that is suitable for praying in)

OR

3. Free a believing slave. 

And if you CAN’T do any of three things, THEN you’re supposed to fast for three days. 

The scholars of the Standing Committee said:

“It is not sufficient to fast when one is able to feed or clothe poor persons or free a slave, because Allaah stated that one should fast only if one is unable to feed or clothe poor persons or free a slave.” (Fataawa Al-Lajnah Al-Daa’imah Li’l-Ifta’, 23/13)

If you made the same oath over and over and broke it then you have to offer only ONE expiation. 

But if you made DIFFERENT oaths, and broke them, then you have to offer multiple expiations. 

The scholars said:

“It is sufficient for you to offer one expiation for all previous transgressions, if the vows all had to do with the same action...If the vows had to do with different actions then you have to offer one expiation for each action.” 

(Islamqa Fatwa #38934)

SOLUTION 

INSTEAD of making vows when we need something, we should just make DUAA to Allaah Subhaanahu wa Ta’aala sincerely and with humility, OBEY Him to the best of our abilities and have GOOD HOPES with Him. 

SURELY He will respond.

After all, what ELSE is duaa for, if we can’t simply ASK our Rabb, the One Who gives us EVERYTHING, for our needs and wants? 

And WITHOUT resorting to these vows and mannats. 

Allaah says:

"And your Lord said: ‘Invoke Me [i.e. believes in My Oneness and asks Me for anything] I will respond to your (invocation). 

Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness] they will surely enter Hell in humiliation!’” 

(Surah Ghaafir: 60)

So let us GIVE UP these bad habits of making vows in exchange for what we want and need. 

Stop trying to ‘bargain’ with Allaah. 

Simply spread out your hands and ASK. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Nothing can change the Divine decree except *Duaa*.” (Ahmad and others- hasan by al-Albaani)

And Allaah Knows Best

596. So What’s The Big Deal....It’s Just Another Day

By Asma bint Shameem 

So what’s the ww w big deal if it’s the beginning of a new solar year?

Why all this hyperexcitement?

Why the celebrations?

I mean, think about it....

Isn’t it just another day?

Isn't it the same earth?

The same sun?

The same moon?

The same trees?

Even the same AIR we breathe!

What has changed?

Nothing.  

Then what’s the reason for this “celebration” any way?

A new page on the calendar doesn’t mean ANY thing. 

It’s JUST ANOTHER DAY in the life of a Muslim. 

What I was “yesterday”, I’m still the SAME “today”. 

What I had “yesterday”, I still have “today”. 

*There’s only ONE thing that’s different...*

I’m one day closer to meeting my Rabb. 

yet another year closer to my grave.. yet another year before my time is up...and yet another year closer to the day I have to give account of what I did in the dunya...

Allaah says:

“Draws near for mankind their reckoning, while they turn away in heedlessness. 

No mention comes to them from their Lord as a recent revelation except that they listen to it while they are at play, with their hearts distracted. “

(Surah Al-Anbiyaa 21: 1-3)

Imaam As Sa’di said concerning these Aayaat:

“Their hearts are heedless, turned away by their worldly wants and desires, while their bodies are at play. They have been distracted by their desires, working according to falsehood, and evil statements. 

When the person dies his judgment has been established. 

And he has entered the realm where he will receive his recompense for his actions. 

Thus it is amazing that you find the person heedlessly turning away while he doesn’t know when death will surprise him.”

The Prophet sal Allaahu Alayhi wa sallam said:

"The (average) age of my Ummah is between *sixty and seventy* (years)..." 

(at-Tirmidhi-saheeh by al-Albaani)

Al-Hasan al-Basri said: 

"The world is but *three* days: 

- As for yesterday, it has *gone*, along with all that was in it. 

- As for tomorrow, you may *never see it*. 

- As for today, it is *yours*, so *WORK ON IT.*"

And he said:

"Oh son of Adam, you are but a FEW DAYS; 

whenever a day is gone, *part of you is gone too.*" 

 Ibn al-Jawzi said:

“Days consists of *hours* and hours are made up of *breaths* you take. Every breath is a *treasure chest*, so BEWARE of letting even a breath pass by with no benefit. You do not want to find an empty treasure chest on the Day of Judgement and Regret....”

Someone asked shaikh Saleh al-Fawzaan:

“Does the last day of the solar year have any special merit?”

He said:

“No, it does not have any merit over the rest of the days; and there is *No Congratulating (one another)* in it, and there is nothing specific to it, more than the other days.

And every day is the end of a year in comparison to (that day in) the past year. Thus the days succeed one another, and there is no merit for some days over other days.*

Being that Allaah has made in them a lesson and a gain for (His) slaves and a reminder for (His) slaves.”

(Fataawaa Shaikh Saleh al-Fawzaan 15834)

*Brothers and sisters* 

Think about it....

So what if it’s a new year?

What’s there to celebrate?

*All we’ve done is turned YET another page in the calendar of our lives.* 

*Nothing more.* 

*Nothing less.*

So focus on your meeting with Allaah.

Don’t get distracted by what “others” do.