Women Site - , permission before went out.

Islam enjoins order in everything:in one's habits and transactions as
well as while traveling or taking up a place of residence. When three
people travel together, Islam commands that one of them should be the
leader. Given that reason, as well as the keenness to organize the
Muslim community, Islam gave the man the authority to lead thefamily
as he is more capable thanthe woman to fulfill this duty. On the other
hand, Islam entrusted the woman with a role which befits her
psychological nature and physical formation, which is providing the
Muslim community with the believing generations which are ready to
bear the message of Islam.
In Al-Fataawa by Ibn Taymiyyah, may Allaah have mercy on him, he said
, "When a woman gets married, her husband has authority over her more
than her parents and she is required to obey him more than anyone
else." In a Hadeeth (narration), the Prophet, sallallaahu 'alayhi wa
sallam , said: "This worldly lifeis an enjoyment, and the best of its
enjoyment is a righteous woman who pleases you when you look at her,
obeys you when you command her and safeguards your honor and wealth
when you are absent." [Sahih Muslim]
It was narrated on the authority of Umm Salamah, may Allaah be pleased
with her, that the Messenger of Allaah, sallallaahu 'alayhi wa sallam
, said: "Any woman who dies while her husband is satisfied with her,
shewill enter Paradise." [At-Tirmithi: Hasan]
It was narrated on the authority of Ibn Abi Awfa, may Allaah be
pleased with him, that he said,
Mu'aath came from Ash-Shaam and he prostrated before the Prophet,
sallallaahu 'alayhi wa sallam. The Prophet, sallallaahu 'alayhi wa
sallam, said: "O Mu'aath, what is this?" He replied,"I went to
Ash-Shaam (greater Syria) and found them prostrating before their
archbishops and their emperors. I liked it in my heart that we should
do so for you"' Upon this, the Messenger of Allaah, sallallaahu
'alayhi wa sallam, remarked: "Do not do so. If I were to command
anyone to prostrate before anyone besides Allaah, I would have
commanded the wife to prostrate before her husband. By Him in whose
hand is Muhammad's soul, a woman does not fulfill the right of her
Lord unless she fulfills the right of her husband, and if he wants to
have sexual intercourse with her even if she is on a camel's saddle,
she should not refuse." [Ahmad, Ibn Maajah and Ibn Hibbaan]
When the husband wants his wife to live with him in another place
while he fulfills her rights and observes the commands of Allaah The
Almighty regarding her, and her parents disagree, she is required to
obey her husband, not her parents.
Nevertheless, when the husband forbids her to fulfill the commands of
Allaah The Almighty or orders her to committhe forbiddances of Allaah,
she is not required to obey him in this. The Prophet, sallallaahu
'alayhi wa sallam , said: "A creature mustnot be obeyed at the expense
of disobeying The Creator." [Ahmad]
It should be made clear that obeying the husband is not a form of
hegemony, violation or disdain of the woman's character; rather, it is
an aspect of obedience to Allaah The Almighty and one of the virtuous
acts that bring the wife closer to Allaah The Almighty and of whichshe
should be proud. This distinguishes the observant Muslim woman from
the non-observant one who has neither a father to discipline her nor a
husband to stop her. Rather, she goes out whenever she wants and goes
to whicheverplace she wants. Referring judgment to the Sharee'ah
(Islamic legislation) of Allaah in such matters is the only resort for
salvation. Allaah The Exalted Says (what means): } And due to the
wives is similar to what is expected of them, according to what is
reasonable. But the men have a degree over them .} [Quran2: 228] This
degree is the man's authority and responsibility for the family.
A wife is not permitted to leave her home without her husband's
permission, whether she is a wet-nurse, midwife or belongs toany other
profession. When she leaves her husband's home without his permission,
she is considered as being defiant to him, disobedient to Allaah The
Almighty and His Messenger, sallallaahu 'alayhi wa sallam ,
anddeserving of punishment.
When she goes out to work without her husband's permission, this is
considered defiance to the husband and disobedience to Allaah and His
Messenger, sallallaahu 'alayhi wa sallam . If this is the case for
going out to work, then what about going out for visits, regardless of
the reasons, even if it is to visit her sick parents?
The husband is entitled to prevent his wife from going out even for
necessary things, such asvisiting her parents, nursing them or
attending the funeral of anyone of them – if he has a sound reason for
doing so. Regarding a woman who has a husband and a sick mother, Imaam
Ahmad, may Allaah have mercy on him, judged that obedience to the
husband takes precedence over visiting her mother unless he allows
her.
Going out for worship also needs the husband's permission. It was
narrated on the authority of Ibn 'Umar, may Allaah be pleased with
them, that the Prophet, sallallaahu 'alayhi wa sallam , said: "When
your wives ask for your permission to go out to the Masjid at night,
you should allow them." [Ahmad, Abu Daawood]
It was narrated on the authority of Zayd ibn Khaalid, may Allaah
bepleased with him, that the Prophet, sallallaahu 'alayhi wa sallam ,
said: "Do not prevent the female slaves of Allaah from going to the
Masjids (Mosques) ofAllaah." [Ibn Hibbaan]
Commenting on this Hadeeth , Al-Qastallaani, may Allaah have mercy on
him, said, "When there is no expected temptation to come from them or
afflict them." Unlike our current era where corruption and corrupters
are many, safety and security were common during that time. It is
mentioned in some Hadeeths thatit is better for the woman to perform
the prayer at home than in the Masjid . According to the narration of
Habeeb ibn Abi Thaabit, may Allaah have mercy on him, on the authority
of Ibn 'Umar, may Allaah be pleased with them, the Prophet,
sallallaahu 'alayhi wa sallam , said: "Do not prevent the female
slaves of Allaah from going to theMasjids and their homes are better
for them."
'Aa'ishah, may Allaah be pleased with her, also narrated a Hadeeth in
which she said that if the Prophet, sallallaahu 'alayhi wa sallam ,
were alive to see how theconduct of women has changed, he would have
prevented them from going out for prayer and building on this, she was
of the opinion that women should not go out to pray in Masjids .
According to another narration on the authority of Ibn 'Umar, may
Allaah be pleased with them,the Prophet, sallallaahu 'alayhi wa sallam
, said: "When one's wife asks permission (to go out to the Masjid or
for any other reason such as attending the 'Eedor visiting a sick
person), he should not prevent her." [Al-Bukhaari]
Commenting on the Hadeeth , Al-Qastallaani, may Allaah have mercy on
him, said, "The Hadeethdoes not restrict going out to theMasjid only.
Rather, it is general and includes both the places of worship and
others as well."
Thus, the Hadeeths indicate that the woman is not permitted to go out
without her husband's permirsion

Forgiveness accordingto the morals of Islam and its benefits on health

One of the moral traits recommended in the Qur'an is forgiveness:
Hold to forgiveness, command what is right, and turn away from the
ignorant. (Qur'an, 7: 199)
In another verse Allah commands: "… They should rather pardon and
overlook. Would you not love Allah to forgive you? Allah is
Ever-Forgiving, Most Merciful." (Qur'an, 24:22)
Those who do not abide by the moral values of the Qur'an find it very
difficult to forgive others. Because, they areeasily angered by any
error committed. However, Allah has advised the faithful that
forgiveness is more proper:
The repayment of a bad action is one equivalent to it. But if someone
pardons and puts things right, his reward is with Allah… (Qur'an,
42:40)
... But if you pardon and exonerate and forgive, Allah is
Ever-Forgiving, Most Merciful. (Qur'an, 64: 14)
It has also been revealedin the Qur'an that forgiveness is a superior
moral trait: "But if someone is steadfast and forgives, that is the
most resolute course to follow." (Qur'an, 42:43) For that reason,
believers are forgiving, compassionate and tolerant people who, as
revealed in the Qur'an, "control their rage and pardon other people."
(Qur'an, 3:134)
Believers' notion of forgiveness is very different to that of thosewho
do not live by the morals of the Qur'an. Even though many people may
say they have forgiven someone who has offended them, it nevertheless
takes a long time to free themselves of the hatredand anger in their
hearts. Their behaviour tends to betray that anger. On the other hand,
the forgiveness of believers is sincere. Because believers know that
human beings are tried in this world, and learn by their mistakes,
they are tolerant and compassionate. Moreover, believers are also
capable of forgiveness even when they are in the right, andthe other
in the wrong. When forgiving, they make no distinction between large
errors and small ones. Someone may cause severe losses to them by
mistake. However, believers know that everything takes place under the
command of Allah, and according to aspecific destiny, and therefore,
they surrender themselves to these developments, never acquiescing to
anger.
According to recent research, American scientists established that
those capable of forgiveness are healthierin both mind and body. Dr.
Frederic Luskin, who holds a Ph.D. in Counselling and Health
Psychology from Stanford University, and his team, studied 259 people
living in the city of San Francisco. The scientists invited the
subjects to attend six one-and-a-half-hour sessions, and aimed to
instruct the subjects in forgiveness during their conversations.
The subjects of the experiments stated that they suffered less after
forgiving people who had wronged them. The research showed that people
who learned to forgive feel much better,not only emotionally butalso
physically. For example, it was established that after the experiment
psychological and physical symptoms such as stress-related backache,
insomnia and stomachaches were significantly reduced in these
individuals.
In his book, Forgive for Good, Dr. Frederic Luskindescribes
forgiveness as a proven recipe for health and happiness. The book
describes how forgiveness promotes such positive states of mind as
hope, patience and self-confidence by reducing anger, suffering,
depression and stress. According to Dr. Luskin, harboured anger causes
observable physical effects in the individual. He goes on tosay that:
The thing about long-term or unresolved anger, is we've seen it resets
the internal thermostat. When you get used to a low level ofanger all
the time, you don't recognize what's normal. It creates a kind of
adrenaline rush that people get used to. It burns out the body and
makes it difficult to think clearly—making the situation worse . 1
In addition, Dr. Luskin says, when the body releases certain
enzymesduring anger and stress, cholesterol and blood pressure levels
go up—not a good long-term disposition to maintain the body in. 2
An article called "Forgiveness," publishedin the September-October
1996 edition of Healing Currents Magazine, stated that anger towards
an individual or an event led to negative emotionsin people, and
harmed their emotional balance and even their physical health. 3 The
article also states that people realiseafter a while that the anger is
a nuisance to them, and wish to repairthe damage to the relationship.
So, they take steps to forgive. It isalso stated that, despite all
they endure, people do not want to waste the precious moments oftheir
life in anger and anxiety, and prefer to forgive themselves and
others. 4
In another study involving 1,500 people depression, stress and mental
illness were observed to be less frequent in religious people. Dr.
Herbert Benson, who conducted the research, linked this to the way
religions encourage "forgiveness", and went on to say:
There's a physiology of forgiveness… When you do not forgive, it will
chew you up . 5
According to an article titled, "Anger is Hostile To Your Heart,"
published in the Harvard Gazette , anger is extremely harmful to
theheart. Ichiro Kawachi, anassistant professor of medicine, and his
team scientifically demonstrated this with various tests and
measurements. As a result of their research, they established that
grumpy old men had three times the risk of heart disease than their
more tempered peers."The tripling of risk," Kawachi says, "involves
high levels of anger, explosive anger that includes smashing thingsand
wanting to hurt someone in a fight." 6
Researchers believe that release of stress hormones, increased oxygen
demand by the heart's muscle cells, and added stickiness of blood
platelets, which leads to clots explain how anger increases thechance
of a heart attack. 7 Furthermore, at times of anger, the pulse rises
above its normal level, and leads to increased blood pressure in the
arteries, and thus to a greater risk of heart attack.
According to researchers, anger and hostility can also trigger the
production of proteins linked to inflammation in the blood. The
journal Psychosomatic Medicine suggested that the emotion triggers the
production of inflammatory proteins, which may in turn be causing the
hardening of the arteries, causing heart disease and stroke. 8
According to Associate Professor Edward Suarezof the Duke University
Medical Centre in North Carolina, the protein interleukin 6 (or IL-6)
is much higher in men who are angry and depressed. High blood levels
of IL-6 lead to atherosclerosis, the build-up of fatty deposits in the
lining of the walls of arteries. 9 According to Suarez, as well as
factors such as smoking, high blood pressure, obesity and high
cholesterol, heart disease is also linked to psychological states
suchas depression, anger andhostility. 10
Another article, titled "Anger Raises Risk of Heart Attack," published
in The Times , stated that a short temper might be a short cut to a
heart attack, and that young men who reacted to stress by becoming
angry were three times more likely to develop premature heart
disease,and were five times more likely to have an early heart attack.
11 Scientists at John Hopkins University in Baltimore, Maryland, found
that quick-tempered men are at risk of heart attack even if there is
no family history of heart disease. 12
All the available researchshows that anger is a state of mind that
seriously damages human health. Forgiveness, on the other hand, even
if it comes hard to people, is pleasing, an aspect of superior morals,
that eliminates all the harmful effects of anger,and helps the
individual to enjoy a healthy life, both psychologically
andphysically. Forgiveness, of course, is one of a form of behaviour
by which a person can stay healthy, and a positive virtue everyone
should live by. However, the true aim of forgiveness—as in all
else—must be to please Allah. The fact that the features of this sort
of morality, and thatthe benefits of which have been scientifically
identified, have been revealed in many verses of the Qur'an, is just
one of the many sources of wisdom it contains.

Answer to the question: ''Is possessing power, wealth and grandeur incompatible with theessence of Islam?''

Some circles identify being a Muslim with poverty, underdevelopment,
rustic manners, passivity or the state of giving up all mundane
interests. However, this is not true.
When people actually refer to the Qur'an, it immediately becomes clear
that Islam does not suggest such a model. We can see this in the
splendid wealth and possessions that Allah granted to many of the
Prophets. Over the centuries, Prophet Sulayman's (Solomon) (pbuh)
unprecedentedly glorious wealth has become legendary. Sulayman (pbuh),
a Prophet praised by the Qur'an for his exemplary conduct, surely
pursued nothing but earning Allah's good pleasure and had no guide
other than His religion. Indeed, before being endowed with great
wealth, he prayed the following prayer:
He said: "My Lord, forgive me and give me a kingdom the like of which
will never be granted to anyone after me. Truly, You are the
Ever-Giving." (Surah Sâd,35)
If praying for wealth was a practice to be condemned, then a Prophet
praised by Allah in the Qur'an would not have done so. Indeed, the
Qur'an states that Allah answered his prayer. As the verse below
indicates, Allah always mentions Prophet Sulayman (pbuh) with praise:
And to Dawud We gave Sulayman. What an excellent servant! He truly
turned to his Lord. (Surah Sâd, 30)
Prophet Sulayman (pbuh) is not the sole example, for Allah also
granted authority and power to his father, Prophet Dawud (David)
(pbuh), as well as great wealth to Prophet Ibrahim (pbuh) and his
family:
Or do they in fact envy other people for the bounty Allah that has
granted them? We gave the family of Ibrahim theBook and Wisdom, and We
gave them an immense kingdom. (Surat an-Nisa', 54)
As we see, Allah condemns any feelings of jealousy over the wealth He
grants to Muslims as a blessing. The Qur'an reveals that the Prophet
Muhammad (pbuh) was also enriched by Allah, for:
Did He not find you impoverished and enrichyou? (Surat ad-Duha, 8)
At this point, the difference between wealth as perceived by believers
and unbelievers arises: believers are conscious that only Allah, the
real owner of property, giveswealth, while unbelievers perceive wealth
as claiming ownership over property and disregard the fact that all
the property and wealth belongs to Allah. This divergence also
emergeswhen it comes to using property: believers spend their wealth
for good causes, whereas unbelieving property owners commonly seek to
"cause corruption in the land." (Surat al-Qasas, 77)
Wealth, glory, and authority are blessings that Allah bestows upon His
servants. The essential feature here is to use this wealth in the
proper way in order to give due thanks to Allah for them, to
constantly remember His favors, and thus to draw nearer to Him and
seek ways to earn His good pleasure. Indeed, Prophet Sulayman's (pbuh)
words below makes his intention clear:
And he said: "Truly do I love the love of good, with a view to the
glory of my Lord". (Surah Sâd, 32)
However, we need to remember that this life isa test sent to us by
Allah. The level of people's commitment and patience shows when they
are confronted with hardships and difficulties, for their reaction
reveals the profoundness of their faith. Thus, Allah may test people
with such difficulties as death, fear, hunger, poverty, and so on both
to reveal their steadfastness and other superior qualities and to
reward them. However, while showingpatience, Muslims must pray
constantly to Allah for relief, increase, and an expansion of
blessings. Furthermore, they have to ask for these blessings not only
for themselves but for allbelievers, and ask for vast resources so as
to glorify Allah's name. Thisis the attitude that most complies with
the Qur'anic stance.
However, it goes without saying that the criteria used to judge people
in Islam is not wealth, for poverty or wealth does not determine a
person's worth in Allah's sight. What matters is that believers spend
their means, whether abundant or scarce, in compliance with Allah's
good pleasure and ask for wealth only to spend for His cause.
Believers do not hoard possessions, for they avoid the fate awaiting
those who do, which theQur'an describes in the following verse:
As for those who hoard up gold and silver and do not spend it in the
Way of Allah, give them the news of a painful punishment. (Surat
at-Tawba, 34)
Believers enjoy spendingin Allah's cause just as they enjoy benefiting
from His blessings. From this stance, praying for wealth, possessions,
and fortune is an act of worship that brings rewards to sincere
believers. Allah promises to increase the believers'property provided
that they thank Him for them and spend it in His cause.

the Signs of the judgement day - , Three questions in the grave.

what are the trials of thegrave that we ask allah (saw) to save us from.
Praise be to Allaah.
Firstly:
When the son of Adam dies and his soul departsand he is placed in his
grave, then he is in the first stage of the Hereafter, because the
grave is the first of the stages of the Hereafter.
It was narrated that Haani' the freed slave of 'Uthmaan ibn 'Affaan
said: when 'Uthman ibn 'Affaan stood by a grave he would weep until
his beard became wet. It was said to him, "You remember Paradise and
Hell and you do not weep, but you weep because of this?" He said, "The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
'The grave is the first of the stages of the Hereafter; whoever is
saved from it, whatever comes afterwards will be easier for him, but
if he is not saved from it, what comes afterwards will beworse for
him.'" And the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "I have never seen any scene but the grave is more
frightening thanit." (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567;
classed as hasan by al-Albaani in Saheeh al-Jaami', 1684).
Secondly:
The two angels who are charged with questioning come to himand ask him
what he used to believe in in this world, who was his Lord,what was
his religion and who was his Prophet. If he gives a good answer, that
is good, but if he does not answer them they inflict a severe and
painful beating on him.
If he was one of the righteous, angels with white faces come to
him,but if he was one of the evildoers, angels with dark faces come to
him. This is the fitnah or tribulation that he suffers.
It was narrated from 'Aa'ishah that the Prophet (peace and blessings
of Allaah be upon him) used to say, 'Allaahumma inni a'oodhu bika min
al-kasali wa'l-haram wa'l-maghram wa'l-ma'tham. Allaahumma inni
a'oodhu bika min 'adhaab al-naar wa fitnat il-naar, wa fitnat
il-qabri, wa 'adhaab il-qabri, wa sharri fitnat il-ghina wa sharri
fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma
ighsil khataayaaya bi ma' al-thalji wa'l-baradi wa naqqi qalbi min
al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa'id
bayni wa bayna khataayaaya kama baa'adta bayna al-mashriqi
wa'l-maghrib (O Allah! I seek refuge with You from laziness and old
age, and from debts and sins; from the torment ofthe Fire and from the
tribulation of the Fire, and from the tribulation of the grave and the
torment of the grave, and from the evil of the tribulation of wealth,
and from the evil of the tribulation of poverty, and from the evil of
the tribulation of the Dajjaal(Antichrist). O Allah! Wash away my sins
with the water of snow and hail, and cleanse my heart from sin as a
whitegarment is cleansed from filth, and put a great distance between
me and my sins, as great as the distance You have made between the
East and the West)."
(Narrated by al-Bukhaari, 6014).
Ibn Hajar said:
The phrase "from the tribulation of the grave" means the questioning
of the two angels.
Fath al-Baari, 11/177.
And al-Mubaarakfoori said:
"The tribulation of the grave" means confusion when answering the two angels.
Tuhfat al-Ahwadhi, 9/328
Thirdly:
With regard to the questions that the angels will ask in the grave,
this is explained clearly in the following hadeeth:
It was narrated that al-Bara' (may Allaah be pleased with him) said:
We went out with the Messenger of Allaah (peace and blessings of
Allaah be upon him) for the funeral of a man from among the Ansaar. We
came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allaah (peace and blessings of Allaah be upon him) sat
down andwe sat around him, as if there were birds on our heads (i.e.,
quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, "Seek refuge
with Allaah from the torment of the grave", two or three times. Then
he said, "When the believing slave is about to depart this world and
enter the Hereafter, there come down to him from heaven angels with
white faces like the sun, and they sit around him as far as the eye
can see. They bring with them shrouds from Paradise and perfumes from
Paradise. Then the Angelof Death comes and sits by his head, and he
says,'O good soul, come forth to forgiveness from Allaah and His
pleasure.' Then it comes out easily like a drop of water from the the
mouth of a waterskin. When he seizes it, they do not leave it in his
hand for an instant before they take it and put it in that shroud with
that perfume, and there comes from it a fragrance like the finest musk
on the face of the earth. Then they ascend and they do not pass by any
group of angels but they say, 'Who is this good soul?' and they
say,'It is So and so the son ofSo and so, calling him bythe best names
by whichhe was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is opened,and (the
soul) is welcomed and accompanied to the nextheaven by those who are
closest to Allaah, until they reach the seventh heaven. Then Allaah
says: 'Record the book of My slave in 'Illiyoon in the seventh heaven,
and return him to the earth, for from it I created them, to it I will
return them and from it Iwill bring them forth once again.' So his
soul is returned to his body and there come to him two angels who make
him sit up and they say to him, 'Who is your Lord?' He says, 'Allaah.'
They say, 'What is your religion?' He says, 'My religion is Islam.'
They say, 'Who is this man who was sent among you?' He says, 'He is
the Messenger of Allaah (peace and blessings of Allaah be upon him).'
They say, 'What did you do?' He says, 'I read the Book of Allaah and I
believed in it.' Then a voice calls out from heaven, 'My slave has
spoken the truth, so prepare for him a bed from Paradise and clothehim
from Paradise, and open for him a gate to Paradise.' Then there comes
to him some of itsfragrance, and his grave is made wide, as far as he
can see. Then there comes to him a man with a handsome face and
handsome clothes, and a good fragrance, who says, 'Receive the glad
tidings that will bring you joy this day.' He says, 'Who are you? Your
face is a face whichbrings glad tidings.' He says, 'I am your
righteous deeds.' He says, 'O Lord, hasten the Hour so that I may
returnto my family and my wealth.' But when the disbelieving slave is
about to depart this world and enter the Hereafter, there come down to
him from heaven angels with black faces, bringing sackcloth, and they
sit around him as far as the eye can see. Then the Angel of Death
comes and sits by his head, and he says, 'O evil soul, come forth to
the wrath of Allaah and His anger.' Then his soul disperses inside his
body, then comes out cutting the veins and nerves, like a skewer
passing through wet wool. When he seizes it, they do not leave it in
his hand for an instant before they take it and put it in that
sackcloth, and there comes from it a stench like the foulest stench of
a dead body on the face of the earth. Then they ascend and they do not
pass by any group of angels but they say, 'Who is this evil soul?' and
they say, 'It is So andso the son of So and so, calling him by the
worst names by which he was known in this world, until they reach the
lowest heaven. They ask for it to be opened to them and it is not
opened." Then the Messenger of Allaah (peace and blessings of Allaah
be upon him) recited (interpretation of the meaning):
"for them the gates of heaven will not be opened, and they will not
enter Paradise until the camel goes through the eye of the needle"
[al-A'raaf 7:40]
He said: "Then Allaah says, 'Record the book ofMy slave in Sijjeen in
the lowest earth, and return him to the earth, for from it I created
them, toit I will return them and from it I will bring them forth once
again.' So his soul is cast down." Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) recited the verse
(interpretation of the meaning):
"and whoever assigns partners to Allaah, it is asif he had fallen from
the sky, and the birds had snatched him, or the wind had thrown him
toa far off place"
[al-Hajj 22:31]
He said: "Then his soul is returned to his body, and there come to him
two angels who make him sit up and they say to him, 'Who is your
Lord?' He says, 'Oh, oh, I don't know.' They say, 'What is your
religion?' He says, 'Oh, oh, I don't know.' Then a voice callsout from
heaven, 'Prepare for him a bed from Hell and clothe him from Hell, and
open for him a gate to Hell.' Then there comes to him someof its heat
and hot winds, and his grave is constricted and compresses him until
his ribs interlock. Then there comes to him a man with an ugly face
and ugly clothes, and a foul stench, who says, 'Receive the bad news,
this is the day that you were promised.' He says, 'Who are you? Your
face is a face which forebodes evil.' He says, 'I am your evil deeds.'
Hesays, 'O Lord, do not let the Hour come, do not let the Hour come.'"
Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated
by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1676.
The correct view is that the two angels will only question the
deceased inhis grave about matters of Tawheed (monotheism) and
'aqeedah (belief). This is quite clear.
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