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I know many of us (believers) have been through this, and I personally experienced my boat sinking and I know it is tough getting it back up. But if you won't understand why you have to get back up then you're definitely going to drown. My point of bringing this topic up is not to scare you away by telling you about the torment of hellfire or the agony in the grave, surely I'll do that by the end of our short exchange, but before everything else I want you to know what benefits and positive change prayers can bring to your life! BENEFITS OF PRAYING There are actually a lot; me and you could go on and on about how practicing Islam can benefit you and the people around you, but this once, let me just mention a few of those that I experienced first-hand. Health Prayer can be a source of exercise for most people. It keeps check on your physical fitness. All the obligatory acts in prayers benefit greatly to ones health. For example, going to ruku and sajda and tash'had saves one from back pain and knee-joints pain. Prayer also wards off many illnesses. Down to Earth When you go down in sujood, it gives you a feeling of how small and insignificant you are in front of all the blessings and creations of Allah سُبْحَانَهُ وَ تَعَالَى. He made so much, and still blesses you and showers upon you from good. Prayer kills your ego and brings you closer to Allah and the reality. Focusing on how you're alone in this world, and how only Allah is your supporter and benefactor even in the time of adversity. Strengthens the heart and the belief Prayer gives you the strength that you are lacking when facing adversity. It becomes a driving force when met with a lot of short-comings. It strengthens ones resolve to keep moving forward and facing new challenges while knowing that Allah never burdens a soul more than what it can bear. Closeness to Allah When we recite the verses sent down to us Humans by Allah سُبْحَانَهُ وَ تَعَالَى, we naturally feel close to Him. His words are the reflection upon our own-selves. When we make dua to Him and kneel down to Him, it shows that we are ready to give in our desires for pleasing Allah سُبْحَانَهُ وَ تَعَالَى. And that: He is the only "one" we can turn to in the time of adversity... There's nobody else, is there? Countenance and Spiritual Pleasantness Did you know that prayers make your face and spirit brighter? Who wouldn't want their face glowing with happiness and zeal. This not only allows others to look at you in good light but also brings a smile to their faces (especially your family). And it takes off a lot of tension from their shoulders (for some reason). Keeps you away from sins and keeps sins away form you Now this is note-worthy, because both sound just about the same. So where lies the difference? The difference is that there in you will come a sense of responsibility and a sense of accountability once you start praying. You will become more aware of your performance near Allah سُبْحَانَهُ وَ تَعَالَى, and you'd want to please him more and more. Who wouldn't want beautiful reward from Allah سُبْحَانَهُ وَ تَعَالَى?And alternatively, Allah will keep you away from sins with his authority over you if he finds your actions pleasing. And no doubt, he is the most merciful and the most benevolent. Along with oft-forgiving. Gets rid of laziness and grooms punctuality Most of the time we are extremely lazy when it comes to our responsibilities and obligations. But once we start being punctual in prayers habitually, we (Insha'Allah) will become more aware of the limited time we have and the utilization of it. Prayer somewhat grooms the instinct of time within you. When you start praying five times a day, you'll begin to realize if you're spending the remaining time the right way. You will have thoughts like: Am I fulfilling my religious obligations correctly? Is Allah سُبْحَانَهُ وَ تَعَالَى going to be pleased enough with the current me? Have I been listening to every words my parents say? Have I done the job that I must in time? Sense of Accountability I know I am kinda repeating myself here, but I couldn't just skip this point. Because this one is very significant when it comes to prayers. In our daily life, if we skip a prayer, do you know how many things go wrong then? How many times we attempt sins and bad acts? Have you ever reflected upon them?Prayer gives you a chance of reflection. And in the future it keeps you intact and in-check that you don't fall astray to bad acts from Satan. Keeps you pure and clean Before going to prayer, you remember, that you have to be Tahir (pure from any impurity). Thus this single remembrance can keep you more than enough clean and pure. Also, performing ablution three-to-five or more so times a day, protects you from Satan and his devilish whispers. Takes away nightmares and bad dreams I am sure many of us had nightmares or dreams that were bad, something you wish you'd never seen. But if you sleep after doing a wudu, and with faith that Allah and His angels will protect you from such dreams (that come from Satan), you'll be protected. WHAT DOES THE QURAN SAY ABOUT PRAYERS? I hope this thread will open your eyes to the importance of prayers and will bring you closer to Allah. If I made a mistake somewhere in the text, then it is solely from me. Forgive me, as I am only human. P.s. Thanks to my brothers and sisters here, they gave me confidence enough to post my material here. lol. I have some serious confidence issues. :P Anyways, thanks to everybody for reading and supporting! Jazak Allah Khair. Hope it will be helpful to at least a single soul!

Wahhabis say, traveling to visit the prophet's grave is Shirk and prohibited. Visitation of the prophet's grave (Ziarah) is recommended in Islam. Allamah Shirbini al_Shafiei says, Visitation of the prophet's grave is Sunnah, because the prophet said, whoever comes to visit me and no request urged him to travel except visiting me, I would be his intercessor on the Day of resurrection. (It is narrated as well in Assaha Al_Ma'thourah by Ibn Sokun) In Sahih Bukhari, Imam Bukhari narrated that prophet said, whoever beside my grave recites Salawat to me, Allah commands an angle to convey the Salawat to me and I would be his intercessor on the Day of resurrection. So the visitation of the prophet's grave is one of the best deeds and makes you closer to God. Mughni Al_Muhtaj, v2, p 238.

Salam Alaykoom. - Death has been my biggest fear in life, i'm scared of loosing a loved one someday like my parents, & i'm afraid of dying myself, but i always wish death upon myself first, before my parents. Thinking about death or hearing someone that have passed away, gives my life no meaning, i just keep thinking like what's the point of this, or the point of doing all those Dunya things ( Life things ) Dunya entertainments, when my time of death could be here at any time, i get thoughts in my head, that i should just sit & cry my whole life & just worship Allah nonstop until the time of my death, so i don't do any life entertainment things, because i find them useless, but yet, i cant stop my self from not having fun, like laughing, taking pictures, going out & having fun & that all will lead you to thinking like you're living here for ever. How can i help myself in this situation, either ways isn't good, if i chose to not do anything & just worship, or i don't know what's the proper word to use, but like cry, & pray, & ask for forgiveness from Allah non stop is not something someone can do their WHOLE life, or still chose to love life & do all those fun entertaining things, which will keep me away from Allah ( i feel like ), so i'm just stuck here, needing help. Or what if i die & end up in Hell fire, Jahanam. Because i'm not yet that one perfect Muslimah Allah loves, shaaytan, always makes me feel worthless, & makes me feel like i'm a bad Muslimah. Any Advice would be appreciated, i'm struggling so much.

Salam, I heard that at a time of severe illness of a sahabi (s.a.), Imam Ali (s.a.) visited him. He (Imam s.a) told him that he (Imam s.a.) will be there, three times, for every believer, 1. at time of death, 2. in grave and 3. in barzakh, so no need to worry about it, or afraid of it. (Please note that it doesn't mean that not to worry about their deeds, just mean that not to worry/afraid of change of environment and also to have biggest wish come true of meeting with Ameer ul Momineen s.a., and best to have him (s.a) as companion.) Can anyone please tell me the source of above story and its authentication, I will be grateful to you. Thank you.

This is an interesting piece written about death. If you found it beneficial then please share it so that others may benefit from it too. Thank you http://ohtranquilsoul.blogspot.co.uk/2014/11/death.html

http://youtu.be/VyyopYTxo9w Scenes from the film camera accompanying the William Knox D'Arcy British oil exploration party in Iran, led by George B. Reynolds. Markets and civilian lifestyle in Iran. Steam boat sails in a river. Buildings near the river. The Shrine of Imam Ali Reza in Mashhad, Iran. A man drives loads on donkeys. Civilians on dusty streets. Two men on roadside smoke a water pipe. A shoe maker making shoes near road. Crowd of men, shops and merchandise in busy markets. Location: Mashhad Iran. Date: 1908.

بسم الله الرحمن الرحيمالسلام عليكم Introduction: The question of where the grave of Fatimah Zahra ('as) is a good question, and most common is the answer that she is buried somewhere in Jannat Al-Baqi', however, what most do not know is that there are two more opinions, which have more backing than the common one, which state she is between the pulpit and grave of the Prophet (saawa), or she was buried in her house and it was expanded into the masjid during the period of umawi expansions. Insha'Allah I will proceed to examine the narrations and statements about this subject, and Insha'Allah explore the different views as to where her grave is. Before reading this, please let the reader note that this is a thread and I would like to hear their view, research, and opinions, and this is an open discussion we all can Insha'Allah benefit from. I shall open this topic with the different opinions as to where the grave of Fatimah Zahra ('as) is, Shaykh Al-Saduq writes in Man La Yahdharahu Al-Faqih volume 2 page 572: اختلفت الروايات في موضع قبر فاطمة سيدة نساء العالمين عليها السلام، فمنهم من روى أنها دفنت في البقيع، ومنهم من روى أنها دفنت بين القبر والمنبر وأن النبي صلى الله عليه وآله إنما قال: ما بين قبري ومنبري روضة من رياض الجنة لان قبرها بين القبر والمنبر، ومنهم من روى أنها دفنت في بيتها فلما زادت بنو أمية في المسجد صارت في المسجد وهذا هو الصحيح عندي "There is difference in the narrations on the topic of the grave of Fatimah - mistress of the women of the worlds - ('as). And from them it is narrated she is buried in Al-Baqi'. And from them it is narrated she is buried between the grave and the minbar (of the Prophet (saawa), and that the Prophet (saawa) had said: 'What is between my grave and my pulpit is a garden from the gardens of heaven, because her grave is between the grave and the pulpit.' And from them, it is narrated that she is buried in her house, and when Banu Umayya expanded the border of the masjid, it [was included] in the masjid, and this is correct to me." Shaykh Al-Tusi says in Tahdhib Al-Ahkam volume 6 page 9: وقد اختلف أصحابنا في موضع قبرها، فقال بعضهم: انها دفنت بالبقيع، وقال بعضهم: انها دفنت بالروضة، وقال بعضهم: انها دفنت في بيتها، فلما زاد بنو أمية لعنهم الله في المسجد صارت من جملة المسجد And it is a difference among our companions on the topic of her (Fatimah Zahra ('as)'s) grave. Some of them say that she is buried in Al-Baqi'. And some of them say she is buried by the garden (between the grave and pulpit). And some of them say that she is buried in her house, and when banu umayyah (may Allah curse them) expanded the border of the masjid, it was made part of the masjid. The first view: The first view is that she was buried in Jannat Al-Baqi', and Shaykh Al-Radhy introduces this view better than I can when he writes: القول الأول من الأقوال الثلاثة أنها مدفونة في البقيع في دار عقيل بن أبي طالب أو بالقرب منها أو مع ابنها الإمام الحسن عليه السلام The first statement from the three statements is that she is buried in Al-Baqi', in the house of 'Aqil ibn Abi Talib, or in proximity to it, or with her son Al-Hasan ('as). This view suggests as can be seen that Fatimah Zahra ('as) was buried in Jannat Al-Baqi', and this is the most common opinion among laymen and scholars today I have seen, that She ('as) is buried with Imam Hasan ('as). However, I have done research for this view and have not come across any narrations, although I found it referred to Manaqib Ibn Shahr Ashub, and Rawdhat Al-Wa'idhin, Insha'Allah if someone has information on this they can bring it to light. The second view: The second view is that she is buried in the garden, which is referring to the space between the grave of the Prophet (saawa) and his pulpit. This is backed up by narrations such as that which follows: حدثنا محمد بن موسى بن المتوكل - رضي الله عنه - قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ابن أبي عمير، عن بعض أصحابنا، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: ما بين قبري ومنبري روضة من رياض الجنة ومنبري على ترعة من ترع الجنة لان قبر فاطمة صلوات الله عليها بين قبره ومنبره وقبرها روضة من رياض الجنة وإليه ترعة من ترع الجنة [Al-Saduq narrates saying it was] Narrated to us [by] Muhammad ibn Musa ibn Al-Mutawakkil, he said: [it was] Narrated to us [by] 'Ali ibn Al-Hussain Al-Sa'd Al-Abidi, [who learned] from Ahmad ibn Abi 'Abdillah Al-Barqi, [who learned] from his Father, [who learned] from Ibn Abi 'Umayr, [who learned] from some of our companions, [who learned] from Abi 'Abdillah ('as), he said: The Messenger of Allah (saawa) said: What is between by grave and pulpit is a garden from the gardens of paradise, and my pulpit is upon a canal from the canals of paradise, because the grave of Fatimah ('as) is between its grave and its pulpit, and her grave is the garden from the gardens of paradise, and to it [flow] a canal from the canals of paradise. Ma'ani Al-Akhbar page 267. Shaykh Al-Saduq had also quoted a similar hadith in Faqih as I have quoted earlier and will do again now: وأن النبي صلى الله عليه وآله إنما قال: ما بين قبري ومنبري روضة من رياض الجنة لان قبرها بين القبر والمنبر And that the Prophet (saawa) had verily said: What is between my grave and my pulpit is a garden from the gardens of paradise, because her (Fatimah Zahra ('as)'s) grave is between the grave and the pulpit. Man La Yahdharahu Al-Faqih volume 2 page 572 The third view: The third view is that she was buried in her house, and when the umawis expanded the masjid's boundries, her grave became part of the masjid. This is personally my view, and there are numerous traditions for it. I will quote some of them, including a reliable one. It is narrated in Al-Kafi: علي بن محمد وغيره، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر قال: سألت الرضا عليه السلام عن قبر فاطمة عليها السلام فقال: دفنت في بيتها فلما زادت بنو أمية في المسجد صارت في المسجد [Al-Kulayni narrates that it was reported to him from] 'Ali ibn Muhammad and others, [who learned from] from Sahl ibn Ziyad, [who learned] from Ahmad ibn Muhammad ibn Abi Nasr, he said: I asked Al-Ridha ('as) about the grave of Fatima ('as), so he said: She was buried in her house, and when Banu Umayyah expanded the masjid's border, it [was included] in the masjid. Al-Kafi volume 1 page 461 Grading: Dha'if 'Ala Mashhur (Weak upon fame - ie. this chain is weak but this is a famous narration, the weakness here is Sahl ibn Ziyad Al-Amidi) >Source: Allama Majlisi, Mir'at Al-'Uqul volume 5 page 348 Al-Saduq narrated it in a Mursal fashion here: وسئل أبو الحسن الرضا عليه السلام " عن قبر فاطمة عليها السلام فقال: دفنت في بيتها فلما زادت بنو أمية في المسجد صارت في المسجد ". And Abu Al-Hasan Al-Ridha ('as) was asked about the grave of Fatimah ('as), so he said: She was buried in her house, and when Banu Umayyah expanded the masjid's border, it [was included] in the masjid. Man La Yahdharahu Al-Faqih volume 1 page 229 He reports similarly in 'Uyun Akhbar Al-Ridha ('as): حدثنا أبي ومحمد بن الحسن بن أحمد الوليد رضي الله عنهما وأحمد بن محمد بن يحيى العطار ومحمد بن علي ماجيلويه ومحمد بن موسى بن المتوكل رضي الله عنهم قالوا: حدثنا محمد بن يحيى العطار وأحمد بن إدريس جميعا سهل بن زياد الآدمي عن أحمد بن محمد بن أبي نصر البزنطي قال: سألت أبا الحسن علي بن موسى الرضا عليه السلام عن قبر فاطمة عليها السلام فقال: دفنت في بيتها فلما زادت بنو أمية في المسجد صارت في المسجد [Al-Saduq narrates that it was] narrated to us [by] my Father, and Muhammad ibn Al-Hasan ibn Ahmad ibn Walid, and Ahmad ibn Muhammad ibn Yahya Al-'Attar, and Muhammad ibn 'Ali Majilawayh, and Muhammad ibn Musa Al-Mutawakkil, they said: [it] was narrated to us [by] Muhammad ibn Yahya Al-'Attar and Ahmad ibn Muhammad ibn Idrees collectively [from] Sahl ibn Ziyad Al-Amidi, [who learned] from Ahmad ibn Muhammad ibn Nasr Al-Bazanti, [and] he said: I asked Aba Al-Hasan Al-Ridha ('as) about the grave of Fatimah ('as), so he said: She was buried in her house, and when Banu Umayyah expanded the masjid's border, it [was included] in the masjid. 'Uyun Akhbar Al-Ridha ('as) volume 2 page 278 Finally it has been reported on a reliable chain in Tahdhib: عنه عن أحمد بن محمد بن أبي نصر قال: سألت أبا الحسن عليه السلام عن قبر فاطمة عليها السلام فقال: دفنت في بيتها فلما زادت بنو أمية في المسجد صارت في المسجد And from him, [who learned] from Ahmad ibn Muhammad ibn Abi Nasr, he said: I asked Aba Al-Hasan Al-Ridha ('as) about the grave of Fatimah ('as), so he said: She was buried in her house, and when Banu Umayyah expanded the masjid's border, it [was included] in the masjid. Tahdhib Al-Ahkam volume 3 page 255 Grading: Sahih (authentic/correct) >Source: Allama Majlisi, Miladh Al-Akhyar volume 5 page 481 It should be noted in volume 14 page 368 Shaykh Hurr Al-'Amili made two interesting points. Firstly, the chain above from Tahdhib Al-Ahkam is longer, and the "From him" is Muhammad ibn Ahmad ibn Yahya. The second point is that in Al-Faqih it has also been narrated in a non-mursal fashion from Al-Bazanti, however it is not found in Al-Faqih now. Four major scholars who believed in this view: 1. Shaykh Kulayni (he has included this in his book, and it is argued that he only included what he believed in into his book Al-Kafi) 2. Shaykh Al-Saduq (refer to Man La Yahdharahu Al-Faqih volume 2 page 572 when after saying the last view of Her ('as) being buried in her house he says: "وهذا هو الصحيح عندي" (And this is correct to me)) 3. Shaykh Al-Mufeed (refer to Al-Muqni'ah page 71) 4. Shaykh Al-Tusi (refer to Misbah Al-Mutahajjid page 653) Conclusion: Insha'Allah the reader may make his/her mind up as to where the grave of Syeda Zahra ('as) is based off their own research, and this topic can be discussed in a scholarly manner. And no matter where the grave is, we remember the suffering that Syeda Fatimah Zahra ('as) had gone through during her life before she had to enter her grave. And we pray for the curse of Allah, his angels, and mankind to be upon her oppressors, those who usurped her right, those who assisted in this, and those who killed her. والسلام

Mosques and shrine of the companion of prophet (pbuh) Sasaah bin Suhan (rh) attacked by regime forces in Bahrain

(bismillah) (salam) wa rahmatullah wa abarakatu Now, I am going to try and answer a question as I go along in this piece. How is Allah subhantalla fair? How is it that when suffering is going on in this world, that the World can be a fair place . Two names of the most high (of the 100) point this out to us: The Judge (Al-Hakim) The Just (Al-Adil) Now, this is a question which I have been asked my many non muslims, but also something which I have pondered on throughout my life. How is it that God can be fair, whilst there is an immense level of suffering in this world. One basic answer people give to this question, as their answer is that Allah in fact makes sure that he who suffers in this life, has a lesser punishment thatn he who does not suffer in this life. By punishment, I am referring to al barzakh (comparable to Catholic purgatory) whilst also Jahanam, the equivalent of hell. This is an easy answer to this question, however, we must go even further still. Now in Islam, there are 7 heavens. Paradise itself is commonly described in the Qur'an. The highest level of Paradise is Firdaws (فردوس), which is where the prophets, the martyrs and the most truthful and pious people will dwell. In contrast to Jannah, the words Jahannam and Nār are used to refer to the concept of hell. However, some may then go on to say that if two people will qualify for a certain stage of Jannah, how can it be fair if one of these people was more pious, committed fewer sins etc. Some people will then reply to this argument, and go on to say that in fact, it is barzakh which is what leads to people being made equal- I.e. the person who had fewer sins than the other will have a lesser punishment in barzakh, to get them equal on the so called "points scale". So this is a clear answer. However, a slight issue is this, for the purification in barzakh to be the case, we must see that Janna and jahanam or both in stages, so that when one enters any of these stages in either heaven and hell, they are at the same level on this "points scale" (what I am referring to is that punishment and good deeds increase your "goodness", while bad deeds decrease your goodness). However, in Islam, according to hadiths, the punishment in the grave is equal to all. To understand the punishment of the grave in Islam, we must look at the following hadith: Narrated Anas bin Malik: Allah's Apostle said, "When (Allah's) slave is put in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask, 'What did you use to say about this man (i.e. Muhammad)?' The faithful Believer will say, 'I testify that he is Allah's slave and His Apostle.' Then they will say to him, 'Look at your place in the Hell Fire; Allah has given you a place in Paradise instead of it.' So he will see both his places." (Qatada said, "We were informed that his grave would be made spacious." Then Qatada went back to the narration of Anas who said;) Whereas a hypocrite or a non-believer will be asked, "What did you use to say about this man." He will reply, "I do not know; but I used to say what the people used to say." So they will say to him, "Neither did you know nor did you take the guidance (by reciting the Quran)." Then he will be hit with iron hammers once, that he will send such a cry as everything near to him will hear, except Jinns and human beings What I want to know is how can people be purified in barzakh if it is clear that according to hadiths such as the one underneath that only those who fail these questions will get punished: Al Bara Ibn 'Azib said: "We went out with the Prophet of Allah......Then a crier will call from the heaven: 'He has lied, so spread a bed for him from Hell, clothe him from Hell and open for him a door into Hell. Then some of its heat and pestilential wind will come to him, and his grave will become restricted, so his ribs will be pressed together.' Jarir's version adds: 'One who is blind and dumb will then be placed in charge of him, having a sledge hammer such that if a mountain were struck with it, it would become dust. He will give him a blow with it which will be heard by everything between the east and the west except by men and jinn, and he will become dust. Then his spirit will be restored to him.' Yet again, this is contrary to the idea that those who are not quite good enough for jannah will be punished to purify them for it. Then some people will go on to say that ahh, but only those who are perfectly pure will pass these questions. This is in contrary to the idea that barzakh is pure justice. What I would like to know is that how is it that there are clear punishments in barzakh (as described in the hadiths) which according to the teachings of the prophet (pbuh) happen to all those who fail these questions, whilst it is also clear that in Islam, Allah is all just. How is it possible that the person who is fairly righteous gets the same punishment in barzakh as he who is more righteous, even though they will both end up in the same stage of heaven. Would this mean that these hadiths are incorrect, because they describe the idea that all who are punished in barzakh are punished equally? Would it be that the punishment in barzakh is in fact relative to ones sins, rather than the same fore everyone? Or would it be that the blessing in heaven and the punishments in hell are in fact purely relative to the good deeds one has made (such that if I have done better deeds than another person but we are both in heaven, then I will have a better house than him in heaven)? Therefore at which point is it that the punishments/ blessings are equal- in heaven/ hell; or in barzakh? It must surely be either of them as otherwise it would get rid of the idea that God is all just. Or is it that these hadiths where all who fail the questions get a certain punishment will be purely equal are in fact metaphorical? Please, constructive debate below, Wasallam wa rahmatullah

Impressive scene from shrine of Imam Reza A.S in MAshhad