610. Are You At WAR With Allaah And His Messenger Sal Allaahu Alaiyhi Wa Sallam?

By Asma bint Shameem

O my Muslim Brothers and Sisters, Please pay attention!

Allaah, the Lord of the Worlds, is talking....talking to you and me, His slaves....and ordering us that RIBAA (interest) is Haraam. 

Allaah is saying:

"O you who believe! Fear Allaah and give up what is still due to you from Ribaa if you are (truly) believers." (al-Baqarah:278)

And then He WARNS us:

"And if you do not do it, then take a notice of WAR from Allaah and His Messenger." [al-Baqarah:279] 

Did we read the Ayah carefully?

Maybe, we should read it again.

What does it say?

It says that if we do not give up ribaa (usury), then we should take a notice of WAR from Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam. 

 

AT WAR?!! 

With WHO?? 

With Allaah?! and His Messenger Sal Allaahu Alaiyhi wa Sallam !!??

Subhaan Allaah!! Yaa Allaah! Protect us and save us!!

Do we even know what it means to be at war with Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam ?

Do we even understand the enormity, the magnitude of this statement?

O Allaah forgive us!!

In the Qur'aan, Allaah does not declare war on ANYONE except the people who deal in ribaa. 

The person at war with Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam will be given a WEAPON on the Day of Judgment;*it will be said to him: "Now fight Allaah and His Messenger!!!*(Tafseer Ibn Katheer) 

O Allaah save us from that !!

The one at war with Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam is CURSED in this Dunya and in the Hereafter. 

He is DOOMED. 

There is no happiness, no peace, no NOTHING for him. 

He is nothing but.... a LOSER.

And yet, we continue to deal in interest....continue to defy the Almighty... continue to satisfy our desires....continue to be at war with Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam. 

Where are we going?

What is the matter with us?

Is this world and its TEMPORARY pleasures more important than the pleasure of our Lord, the One Who sustains us and gives us everything?

And, I mean, EVERY. SINGLE. THING.

Are we not scared of meeting Him?

What will we do when we will be given a weapon to fight?

Can we even DARE?

Can we even hope to SURVIVE?

 

Allaah says: 

"Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan leading him to insanity."  [Baqarah: 275] 

In other words, on the Day of Resurrection, these people will get up from their graves just as the person who is insane or as someone possessed by a demon would. 

 

Ibn Abbas radhi Allaahu anhu said, 

"On the Day of Resurrection, those who consume Ribaa will be resurrected while insane and suffering from seizures." 

Astaghfirullaah!

Some ahaadeeth regarding this major, MAJOR sin

1) Interest condemns a person to severe punishment:

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"Last night I saw two men who came to me and took me out to a holy land. We set out until we came to a river of blood in which a man was standing, and on the bank of the river there was a man with stones in front of him. The man who was in the river came and wanted to get out, but the other man threw a stone in his mouth and he went back to where he had been. Every time he wanted to get out, he threw a stone in his mouth and he went back to where he had been. 

I said, 'What is this?' 

He said: 'The one whom you saw in the river is the one who consumed ribaa.'" 

(al-Bukhaari)

2) Interest dooms a person to HELL:

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

" 'Avoid the seven sins that doom a person to Hell.' 

They said: O Messenger of Allaah, what are they?' 

He said: 'Shirk, magic, killing a soul whom Allaah has forbidden us to kill, consuming ribaa (interest) , consuming orphans' wealth, running away from the battle field, and slandering chaste, innocent believing women.'” 

(al-Bukhaari, Muslim)

3) WHOEVER is involved in Ribaa are ALL CURSED (whether directly or indirectly):

"The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam CURSED ten people: the one who consumes ribaa, the one who pays ribaa, the one who writes it down, the two who witness it, the one who makes it lawful, the one for whom it is made lawful, the one who withholds charity, the one who does tattoos and the one for whom tattooing is done." (Muslim)

4) Interest is WORSE than ZINAA!!

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"A dirham which a man consumes as ribaa knowingly is worse before Allaah than THIRTY-SIX ACTS OF ZINAA." 

(Ahmad, Tabaraanee- saheeh by al-Albaani in Saheeh al-Jaami'). 

5) Interest is like COMMITTING ZINAA with one's own MOTHER!!! 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"There are seventy-two types of ribaa, the least of which is like a man committing incest with his own mother." 

(Tabaraanee-- saheeh by al-Albaani in Saheeh al-Jaami'). 

Astaghfirullaah!

We are disgusted with even the thought of such horrific acts. 

Yet, despite all the warnings, all the ahaadeeth we read, all the lectures we hear on this topic, we continue to be disobedient....we continue to indulge in our desires, completely disregarding its consequences. 

WHY?

 Allaah says:

"Have you seen he who took his desire for a god? 

With knowledge, Allaah has led him astray, setting a seal upon his hearing and heart, and has made a veil over his eyes, who then shall guide him after Allaah? 

Will you not then remember!" (al-Jaathia:23)

Isn't this world and whatever's in it a mirage and a test for the believers? 

SOME EXCUSES WE COME UP WITH:

1. But, I NEED a house, a car, a loan etc.

The fact that a person may need a house or car, or to get married, or any other need, does not give him the excuse to do something that Allaah has forbidden. 

Why do we have to BUY a house? We can always rent. 

Why do we have to have that fancy, latest model car if we can't afford it? We can always make do with a reasonable one.

Is it really worth bringing on Allaah's wrath? 

Just think about it. 

Allaah says:

"Say: "Not equal are Al-Khabith (evil things) and At-Tayyib (good things), even though the abundance of Al-Khabith may please you''. (Surah al-Ma'idah:100)

2. I only did it for my wife/kids

Our family might thank us now, but THEY WILL CURSE US and HATE US ON THE DAY OF JUDGMENT.

Thats because the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

"The flesh and body that is raised on unlawful sustenance shall not enter Paradise. Hell is more deserving to the flesh that grows on one's body out of unlawful sustenance." (Ahmad)

And you know what? 

We will curse them too....if we dealt with ribaa because of them, when we will face Allaah and answer Him.

"O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the LOSERS." (Al-Munaafiqoon:9)

3. But isn't there a fatwa that says it's okay....?

Just because someone SAYS it is okay, when there is no dire necessity, doesn't make wrong right or right wrong. 

We need to remember, what is haraam is that which has been *forbidden* by Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam and what is halaal is that which has been *permitted* by Allaah and His Messenger sal Allaahu Alayhi wa sallam. 

The Prophet Sal Allaahu Alaiyhi wa Sallam  has told us in an authentic hadeeth that there will come a time when the people will permit that which Allaah has forbidden, such as adultery, alcohol and musical instruments. 

That does not mean that these haraam things will then become halaal. 

"And say not concerning that which your tongues put forth falsely:`This is lawful and this is forbidden,' so as to invent lies against Allaah. Verily, those who invent lies against Allaah will never prosper" [al-Nahl:116] 

4. If it was so wrong, Allaah would have punished me long time back....

Just because Allaah is giving us a chance to repent and fix ourselves, doesn't mean that it is okay with Allaah for us to do haraam. 

Reflect on this hadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

He said:

"Whenever Allaah intends to do good to a servant, He hastens to punish him in this world. And whenever Allaah intends evil for a servant, He postpones the punishment until the Day of Judgment." (at-Tirmidhi)

Some Common Ways we deal in Ribaa

--- By taking interest-based LOANS for houses/business/cars, etc. OR helping someone get such interest-based LOANS, even if we didn't take that loan ourselves

--- Putting money in interest-based BANK ACCOUNTS (even if we give away the interest), 

--- Working for such banks, companies or institutes (even if we don't deal directly with ribaa)

--- Working for a MOTGAGE COMPANY

--- Working as a LOAN OFFICER

--- Having unpaid balance on our CREDIT CARD that charges interest, etc.

Sincere appeal

O my Brother/Sister....Ribaa is a MAJOR SIN according to the Qur'aan, the Sunnah and scholarly consensus.

We should be content with that which Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam have permitted, and stay away from that which Allaah and His Messenger Sal Allaahu Alaiyhi wa Sallam have forbidden. 

We should not be deceived by the spread of ribaa in every place. 

We should not let the Shaytaan lead us astray, pulling us by our desires. 

We need to repent now. For, by Allaah, if we repent sincerely, He will forgive us. 

We have to make our intention NOW, not tomorrow, not even this evening...... 

We should do it NOW to get out of ribaa and He will find a way out for us, for sure. Because that's what He promised.

I pray that we are NOT from THE ONES WHO TURN AWAY when reminded of their Lord's verses.

 

"Who is greater in evil than he who, when reminded of the verses of his Lord, turns away from them and forgets what his hands have sent before him? We have placed veils over their hearts lest they should understand it, and there is heaviness in their ears. Even if you call them to guidance, they will never be guided." (Kahf:57)

"Surely, in this there is a Reminder for he who has a heart or listens attentively while witnessing." (Qaaf:37)

And Allaah knows best.

609. Duaas For Seeking Forgiveness

By Asma bint Shameem  

There are many, MANY, most beautiful Duaas from the Qur’aan and authentic Sunnah about seeking forgiveness from Allaah Subhaanahu wa Ta’aala 

Here are only a few. 

FROM THE QUR’AAN:

1. Duaa of Adam Alaiyhis-Salaatu was-Salaam to Allaah 

رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

“ Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” (Surah al Aaraaf:23)

2. The duaa of the righteous 

 رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

"Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving people." (Surah Aal-Imraan:147)

3. Duaa of Ibraheem Alaiyhis-Salaatu was-Salaam 

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." (Surah Ibraheem:41)

4. Duaa of Nuh Alaiyhis-Salaatu was-Salaam 

رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۖ

“My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women.” (Surah Nuh: 28)

The Prophet sal Allaahu Alayhi wa sallam said:

‘Whoever sought forgiveness for believing men and believing women, Allaah writes a good deed for him for every believing man and woman.”

(at-Tabrani- hasan by al-Albaani, Saheeh al-Jami’ no. 6026)

5. Duaa of Yunus Alaiyhis-Salaatu was-Salaam 

لَّا إِلَهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ 

“There is no God but You; Glory be to You, Truly I have been one of the wrongdoers” 

(Surah al-Anbiyah: 87)

FROM THE SUNNAH 

1. The BEST duaa for seeking forgiveness

The Prophet sal Allaahu Alayhi wa sallam called this duaa “syedul Istighfaar” or “The Master (the best) of prayers for forgiveness”

اللَّهُمَّ أَنْتَ رَبِّي، لاَ إِلَٰهَ إِلاَّ أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَأَبُوءُ لَكَ بِذَنْبِي، فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ

“O Allaah! You are my Rabb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge thefavors  that You have bestowed upon me, and I confess to you my sins. Pardon me, for none but You has the power to pardon.” 

He said: 

“Whoever says this during the day, believing in it firmly, and dies on that day before evening comes, he will be one of the people of Paradise, and whoever says it at night, believing firmly in it, and dies before morning comes, he will be one of the people of Paradise.” 

(al-Bukhaari)

2. The Duaa that the Prophet sal Allaahu Alayhi wa sallam taught Aaishah radhi Allaahu anhaa 

اللَّهُمَّ إِنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

“O Allaah, indeed You are Pardoning, [Generous,] You love pardon, so pardon me.” (al-Tirmidhī)

3. The Duaa the Prophet sal Allaahu Alayhi wa sallam taught Abu Bakr radhi Allaahu anhu 

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مِنْ عِنْدِكَ مَغْفِرَةً، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ 

“O Allaah! I have wronged my soul very much (oppressed myself), and none forgives the sins but You; so please bestow Your Forgiveness upon me. No doubt, You are the Oft-Forgiving, Most Merciful.” (al-Bukhaari)

4. The duaa that we say multiple times a day in between the two sujood 

اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَاجْبُرْنِي، وَعَافِنِي، وَارْزُقْنِي، وَارْفَعْنِي

“O Allaah forgive me, have mercy on me, guide me, support me, protect me, provide for me and elevate me.”

(Ibn Majah, at-Tirmidhi)

5. The duaa that the Prophet sal Allaahu Alayhi wa sallam said in one sitting 100 times. 

‎رَبِّ اغْفِرْلِیْ وَ تُبْ عَلَیَّ اِنَّکَ اَنْتَ التَّوَّابُ الرَّحِیْمُ۔

“O Allaah, forgive me and accept my repentance,  for You are the Accepter of Repentance, Most Merciful).” 

(Abu Dawood and others- saheeh by al-Albaani)

6. The duaa that the Prophet sal Allahu alayhi wa sallam used to recite in his prayer before saying the tasleem:

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَ مَا أَخَّرْتُ وَ مَا أَسْرَرْتُ وَ مَا أَعْلَنْتُ وَ مَا

أَسْرَفْتُ  وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي. أَنْتَ المُقَدِّمُ وَ أَنْتَ المُؤَخِّرُ لَا إِلَهَ إِلَا أَنْتَ 

“O Allah! Forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, and whatever You are More Knowing of than I. You are the  One who Brings Forward, and You are the One who Delays, there is no (true) diety except You.” (Ahmad, Saheeh)

And there are MANY more. 

And Allaah knows best

608. Can I Read More Than One Surah After Surah Al-Faatihah In Salaah?

By Asma bint Shameem 

Yes it is permissible to read more than one Surah in the same rak’ah after al-Faatihah in your prayer. 

The recitation of a Surah after Surah al-Faatihah is a *flexible* matter. 

You can read one “whole” Surah or “part” of a Surah or read “more than one Surah” after Surah al-Faatihah in the same rak’ah.

(In fact the recitation of the Qur’aan after Surah al-Faatihah is not mandatory)

 Proof:

The Prophet Sal Allaahu Alaiyhi wa Sallam recited two Surahs after al-Faatihah in many prayers, and these Surahs are called “ *النظائر*“ or “*pairs*”. 

There are several ahaadeeth about that. 

For example:

A man came to Ibn Mas’ood radhi Allaahu anhu and said: 

“I recite al-Mufassal in one rak’ah.” (“Al-Mufassal” is that portion of the Qur’aan that starts with Surah Qaf, up to the end of the Qur’aan)

He said, 

“That is too quick, like reciting poetry. 

But the Prophet Sal Allaahu Alaiyhi wa Sallam  used to recite ‘*pairs*’, two Surahs in one rak’ah: 

al-Najm and al-Rahmaan in one rak’ah, al-Qamar and al-Haaqqah in one rak’ah, al-Toor and al-Dhaariyyaat in one rak’ah, al-Waaqi’ah and al-Qalam in one rak’ah, al-Ma’aarij and al-Naaz’iaat in one rak’ah, al-Mutaffifoon and ‘Abasa in one rak’ah, al-Muddaththir and al-Muzzammil in one rak’ah, al-Insaan and al-Qiyaamah in one rak’ah, al-Naba’ and al-Mursalaat in one rak’ah, al-Dukhaan and al-takweer in one rak’ah.”

(Abu Dawood 1396; saheeh by al-Albaani in Saheeh Abi Dawood) 

And the Prophet Sal Allaahu Alaiyhi wa Sallam recited three Surahs, one after the other in one rak’ah, when he prayed Tahajjud. 

Hudhayfah radhi Allaahu anhu said: 

“I prayed with the Prophet Sal Allaahu Alaiyhi wa Sallam one night, and he started to recite *al-Baqarah*. I thought, he will do rukoo when he reaches one hundred aayaat, but he kept going. I thought, he will complete it in one rak’ah, but he kept going. I thought, he will do rukoo now, but he started to recite *al-Nisaa*, and he recited all of it, then he started to recite *Aal Imraan* and recited all of it.”

(Muslim 772)

AbdulAziz ibn Jurayj said: 

I asked A’ishah radhi Allaahu anhaa, mother of the believers:

“With which (surah) the Messenger of Allaah (Subhanu wa Taala) used to observe *witr*? 

She said:

“In the third rak'ah he would recite: "Say, He is Allaah, the One" (Surah al-Ikhlaas 112), and "Say, I seek refuge in the Lord of daybreak" (Surah al-Falaq 113), and "Say, I seek refuge in the Lord of mankind" (Surah an-Naas 114).

(Abu Dawood 1424: saheeh by al-Albaani) 

And many other examples. 

Shaykh Ibn ‘Uthaymeen said: 

“It is permissible for a person to recite two or three Surahs after al-Faatihah, or he may limit himself to just one, or he may divide a Surah in two halves (split between two rak’ahs). 

All of these are permissible, because of the general meaning of the verse in which Allaah says:

“So, recite you of the Qur’aan as much as may be easy for you”

[al-Muzzammil 73:20]

And the Prophet Sal Allaahu Alaiyhi wa Sallam  said: 

“Then recite whatever you can of the Qur’aan.” 

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 13/question no. 500)

And Allaah knows best

607. Writing On The Mus-haf

By Asma Bint Shameem

Generally speaking, it’s not encouraged to write in the Mus-haf. But you can write on the side IF there’s a NEED. 

You can also write in pencil instead of using a pen or marker etc., so that you can erase it later. 

Or you can use “sticky notes” or other removable ‘markers’. 

And although some scholars were very strict about writing “anything” in the Mus-haf, some scholars allowed it. 

Shaykh Saalih bin Muhammad al-Luhaydaan said:

“Have you not seen published books where the explanation are in the margins of the Mushaf? Tafsir Jalaalayn is in the margins of the Mushaf, Tafsir Baydaawi is in the margins of the Mushaf, and those other than these.

[There is no issue with writing in the Mushaf] so long as they are written in the margins and does not resemble the writing of the Noble Qur’an.”

And Allaah knows best

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