For children, - Stories of Prophets of Islam, To bring a fool to his senses(Story of Prophet Isa (as))

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Prophet Isa (Jesus, peace upon him) was once seen running away from a man. People were surprised to see him running away. Prophet Isa (Jesus, peace upon him) did not run away from anything or anybody. He was known for his goodness, humbleness and friendliness.
They asked him: "Isa, spirit of Allah, why are you running away from that man?"
Prophet Isa (Jesus, peace upon him) replied: "I am running away from a fool."
People were still more surprised, they knew that Isa (Jesus, peace upon him) was a prophet. He had cured the sick. He had even brought the dead to life. So they said: "But Isa, spirit of Allah, you have power to bring dead to life."
Prophet Isa (Jesus, peace upon him) smiled and said: "True, I have brought dead to life. But I find it difficult to bring a fool to his senses."

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She gets yellowish and brownish discharge before and during her period, and that may last all month

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I am not married and my period comes regularly every month. But my problem is that it starts off yellow, tinged with beige and brown, and sometimes goes on for three or four days with pain in the lower abdomen, intense agitation and bad mood. Then it becomes black for one or two days at the most, then red blood comes for between five and seven days, then it goes back to a brown colour, then yellow, then after one or two days of the yellow discharge, sometimes there is a white discharge, the sign of purity (end of the period), or sometimes the yellow discharge continues until the next period, i.e., it lasts for a month.
My question is: when should I pray and when should I stop praying? When should I fast and when should I not fast?
Praise be to Allah.
Firstly:
The yellowish or brownish discharge that precedes the blood is not regarded as the menses; the same applies to that which comes after seeing the white discharge (that signals the end of the period), because Umm Salamah (may Allah be pleased with her) said: “We used not to regard the yellowish brownish discharge after the white discharge (that signals the end of the period) as being of any significance.”
Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 199
With regard to yellowish and brownish discharge that comes after the bleeding and before the white discharge (that signals the end of the period), this is regarded as menses, because of the report narrated by Maalik inal-Muwatta’, 130, from Umm Salamah, according to which she said: The women used to send to ‘Aa’ishah, the Mother of the Believers, small vessels containing the pieces of cotton on which there were yellowish traces from the menstrual blood, and they would ask her about praying, and she would say to them: Do not be hasty until you see the white discharge, referring to that which signals the end of the period.
This was also narrated by al-Bukhaari in a mu‘allaq report (Kitaab al-Hayd, Baab iqbaal al-Maheed wa idbaarihi; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 198
Based on that, the yellowish or brownish discharge that lasts for three or four days before the bleeding starts is not regarded as menses, and you should not stop praying or fasting at that time.
The black blood and the red blood that comes after it, and the yellowish discharge, are menses, until you see the white discharge or complete dryness.
If you see the white discharge or complete dryness, any discharge after that, yellowish or brownish, is not regarded as menses.
Please see questions no. 171945, 157020and 82507
Secondly:
If the red blood continues, or the yellowish or brownish discharge that come after it, before the white discharge or complete dryness appear – if that goes on for longer than fifteen days, then you aremustahaadah(i.e., experiencingistihaadahor irregular, non-menstrual bleeding), according to the majority of scholars. Some scholars say that istihaadah cannot be proven unless that continues for the entire month or for the entire month apart from two or three days. This is the view favoured by Shaykh al-Islam Ibn Taymiyah and those who followed him and those who do not think there is any maximum length for the menses, and their view is closer to the apparent meaning of the evidence.
If it becomes clear that you are experiencing istihaadah, then in the following months you should act in accordance with your cycle as it was in the past. So you should stop praying and so on for the duration of bleeding, until the appearance of the white discharge (signalling the end of the period) that you mentioned in your question, then you should do ghusl. For example, if your period, before experiencing istihaadah, used to last for ten days, then you should do ghusl after the tenth day, and do wudoo’ at the time of each prayer.
A woman who did not have a regular cycle before experiencing istihaadah should base her actions on differentiating between different kinds of bleeding.
Our advice to you is to consult a specialist doctor for treatment of these ongoing discharges.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She is asking how she can teach her mother and sister about the rulings on tahaarah (purification)

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My question is about my little sister. When her menstruations start, should I be the one to tell her about ghusl and stuff (cause Im pretty sure that my mom doesn't know about that stuff ...)? And should I explain that stuff to my mom also? It would be really akward cause I'm the child and she is the mom..
How could I talk them about it?
Also I want to ask: If someones menstruations haven't started yet, but she's having vaginal discharge, should she do ghusl? Because she would have to do it many times a day because of it.
Praise be to Allah.
Firstly:
There is no doubt that teaching children what they need to know about their religion comes under the heading of obligatory education and care that Islam has enjoined upon parents towards their children. Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones” [at-Tahreem 66:6].
Mujaahid (may Allah have mercy on him) said: Fear Allah, and advise your families to fear Allah.
Qataadah said: He should instruct them to obey Allah and tell them not to disobey Allah, and he should discipline them in accordance with the teachings of Islam, and he should enjoin them to follow the teachings of Islam and help them to do so. If you see any act of disobedience towards Allah, then you should make them stop it and rebuke them for it.
Something similar was stated by ad-Dahhaak and Muqaatil: It is the Muslim’s duty to teach his household, both his family members and his servants, what Allah has enjoined upon them and what Allah has forbidden to them.
Tafseer Ibn Katheer, 8/167
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock.” Narrated by al-Bukhaari (853) and Muslim (1829).
He (blessings and peace of Allah be upon him) also said: “Your child has a right over you.” Narrated by Muslim (1159).
An-Nawawi (may Allah have mercy on him) said: ash-Shaafa‘i and his companions (may Allah have mercy on them) said: Fathers and mothers are obliged to teach their children that which will be obligatory upon them when they reach puberty. So the parent or guardian should teach them how to purify themselves, how to pray and fast, and so on; they should teach them that fornication and adultery, homosexuality, stealing, consuming intoxicants, lying, backbiting and so on are all haraam; they should teach them that once they reach puberty, they will become accountable, and they should teach them how to recognize when they have reached that stage.
End quote fromal-Majmoo‘. 1/26; see alsoal-Majmoo‘, 3/11
Secondly:
If your mother does not know the rulings connected to reaching puberty, as often happens in places that are far away from knowledge and scholars, such as desert regions, Western countries, and so on, then the mission of teaching and calling people to Allah must be undertaken by whoever in the family has that knowledge, whether that is a boy or girl, the closest, then the next closest.
So long as you have some knowledge of the Islamic rulings that are needed, and you know that your sister is about to reach puberty, then you must teach her what she needs to know of these rulings, and you should choose the best and most appropriate way of doing so.
In fact, we think that your teaching her may be more beneficial and easier than the mother teaching her, because of your closeness in age and because you will understand one another easily.
Then you should also teach your mother what she needs to know of religious rulings that you think she does not know.
You can also seek help in doing that, along with direct teaching, by telling your mother about beneficial Islamic media channels, such as trustworthy educational websites and good Islamic satellite channels that follow the way of Ahl as-Sunnah, if there is something that will benefit your family in a language that they know.
There is no need for any shyness or the like in any of these matters. There are still people who do not know many rulings that they need to know, and the one who knows them is obliged to help them to learn them, whether they are young or old.
It was narrated from Zaynab, the daughter of Umm Salamah who said: Umm Sulaym came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, Allah is not too shy to tell the truth. Does a woman have to do ghusl if she has an erotic dream?...
Narrated by al-Bukhaari (130) and Muslim (313).
An-Nawawi (may Allah have mercy on him) said:
She only said that as an apology before asking her question, for which there was a need, because it was something that women usually feel shy to ask about and mention in the presence of men.
This shows us that it is appropriate for the one who has a question to ask about it, and not to refrain from asking out of shyness. That is not really shyness, because all shyness is good and shyness does not lead to anything but good, but refraining from asking in this case is not good, rather it is bad, so how can it be shyness? … ‘Aa’ishah (may Allah be pleased with her) said: How good were the women of the Ansaar; shyness did not prevent them from understanding matters of their religion. And Allah knows best.
End quote fromSharh Muslim.
Thirdly:
The vaginal secretions that come from women several times every day do not require ghusl; rather ghusl is only required in the case of janaabah (impurity following sexual activity) or when a woman becomes pure following her menses.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * With regard to menses, is it the period pain or the bleeding that counts as the signal to stop praying and fasting?

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My wife is asking whether a woman is obliged to fast when she feels any of the signs of menses, such as dizziness, feeling sick, and pain in the abdomen, and even seeing blood by inserting a piece of cotton into the vagina, but no blood is coming out; rather she feels all of the symptoms for two or three days, then the bleeding starts.
Praise be to Allah.
Firstly:
What counts in order to determine whether a woman is menstruating or not is the appearance of blood. If bleeding occurs and the characteristics of the blood match those of menstrual bleeding, namely that it is dark, thick and has an odour, then in this case the woman is deemed to be menstruating.
But if the woman feels some of the precursors of menstruation, such as pain, dizziness or feeling sick, but no bleeding occurs with that, then she is not menstruating and in that case she has to continue praying and fasting.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: I am a young woman in my 20s. Sometimes period pains come to me during Ramadan before Zuhr prayer, and it gets so bad that I cannot stand up to pray, and even if I sit down I cannot pray, but the period does not begin until five minutes before the adhaan of Maghrib. Please note that I continue fasting all day long. Is it permissible for me to make up that day or am I regarded as having fasted it?
He (may Allah have mercy on him) replied:
If the period begins and blood comes out before the sun sets, then you should regard yourself as not having fasted, and you have to make up that day. With regard to the pains that occur before that, they do not invalidate the fast. The pain that signals the approach of bleeding does not invalidate the fast. If that pain continues but nothing comes out until the sun has set, then the fast is valid and you do not have to make up that day. But if that blood comes out before sunset, even if it is only five minutes before, then that day’s fast is invalidated and you have to make it up. This is the shar‘i ruling as far as we know.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: There is a woman whose period began shortly after sunset; is her fast valid?
He (may Allah have mercy on him) replied:
This woman’s fast is valid, even if she felt the symptoms of menses before sunset, such as pain and cramping, but she did not see anything come out until after sunset. So her fast is valid, because what invalidates the fast is the appearance of menstrual blood before sunset, not just feeling it – i.e., the blood must actually come out. And Allah knows best.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(19/270)
Secondly:
With regard to a woman inserting a piece of cotton or cloth into the place from which the blood comes out, if she does that before the menstrual bleeding appears – as is the case in the question – then that is not prescribed, because there is no report to that effect from the women of the Sahaabah (may Allah be pleased with them), and because it is a kind of obstinacy, which is blameworthy.
But if that is done to check whether the period has ended, and the aim is to ascertain whether tuhr (colourless discharge signalling the end of menses) has occurred or whether the bleeding has stopped, then there is nothing wrong with this. The women used to send to ‘Aa’ishah (may Allah be pleased with her) a vessel containing pieces of cloth on which there was a yellowish discharge, and she would say: Do not be hasty until you see the white discharge.
Narrated by al-Bukhaari inChapter on the Beginning and End of Menses
Ibn Hajar (may Allah have mercy on him) said: With regard to the words “Chapter on the Beginning and End of Menses”, the scholars are agreed that the beginning of menses is known from the onset of bleeding at a time when it is possible for menses to occur. But they differed concerning the end of it. It was said that it is known when the bleeding dries up, which is when a piece of cloth inserted into the vagina comes out dry. And it was said that it is known from the white discharge. This is the view towards which the author is inclined, as we shall clarify below.
End quote fromFath al-Baari(1/420)
And Allah knows best.

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Night Prayer, - Dought & clear, - * The virtues of Qiyaam (prayerat night) during Ramadaan

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What is the virtues of Qiyaam (prayer at night) during Ramadaan ?
Praise be to Allaah.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).”
‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 – The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors ofSunan).
The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported inal-Saheehaynand elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded inSaheeh al-Bukhaariand elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.
With regard to him doing it: ‘Aa’ishah (may Allaah be pleased with her) was asked how many rak’ahs the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” (Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Qur’aan in qiyaam
9 – As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet (peace and blessings of Allaah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “…and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allaah be upon him) recited the seven long soorahs in his night prayers, i.e.,al-Baqarah,Aal ‘Imraan,al-Nisaa’,al-Maa’idah,al-An’aam,al-A’raafandal-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allaah be upon him), in one rak’ah he recitedal-Baqarah,al-Nisa’andAal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allaah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 – The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.”
11 – Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels???], and that is better.”
12 – If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of ‘Umar (may Allaah be pleased with him). ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.”
13 – The Prophet (peace and blessings of Allaah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allaah knows best.
Recitation during three rak’ahs of witr
14 – It is Sunnah to reciteSabbih bi ismi Rabbika al-‘A’laain the first rak’ah,Qul Yaa ayyuha’l-Kaafiroonin the second rak’ah, andQul Huwa Allaahu ahadin the third rak’ah. SometimesQul a’oodhu bi Rabbi’l-FalaqandQul a’oodhu bi Rabbi’l-Naasmay be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) once recited one hundred aayaat ofSoorat al-Nisa’in one rak’ah of witr.
Du’aa’ al-Qunoot
15 – A person may also humble himself before Allaah by reciting the du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk(O Allaah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).”
Sometimes one may send blessings on the Prophet (peace and blessings of Allaah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 – There is nothing wrong with reciting Qunoot after rukoo’, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allaah be upon him) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of ‘Umar (may Allaah be pleased with him). At the end of the hadeeth of ‘Abd al-Rahmaan ibn ‘Ubayd al-Qaari mentioned above, it says: “… They used to curse the kuffaar in the middle, saying, ‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq(O Allaah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).” Then he would send blessings on the Prophet (peace and blessings of Allaah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allaahumma iyyaaka na’bud walaka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq(O Allaah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy.” Then he would say “Allaahu akbar” and go down in sujood.
What should be said at the end of witr
17 – It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik(O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.”
18 – When he gave salaam at the end of witr, he said: “Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos(Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 – A person may pray two rak’ahs after witr if he wishes, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did this. Indeed, he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 – It is Sunnah to reciteIdha zulzilat al-ardandQul yaa ayyuha’l-kaafiroonin these two rak’ahs.

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Night Prayer, - Dought & clear, - * Whichis superior, Laylat al-Qadr or the night of the Isra’?

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Which is the more correct scholarly view with regard to specifying when Laylat al-Qadr is, and is it the best of all nights or not? What do you think of those who say that the night of the Isra’ is superior to Laylat al-Qadr?
Praise be to Allah.
Laylat al-Qadr is a great night, the greatness of which Allah referred to in His Book, in the following passages (interpretation of the meaning):
“We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments”
[al-Dukhaan 44:3-4]
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadr 97:1-5].
It is a night which Allah, may He be glorified and exalted, has made superior to other nights, and He has told us that good deeds during this night are better than good deeds during one thousand months. This is a great virtue. He also singled it out by sending down the Qur’an during it, and describing it as a blessed night, on which is decreed what will happen during the coming year. This is an important distinction of this night. The Prophet (blessings and peace of Allah be upon him) used to strive hard during the last ten days of Ramadan in a manner in which he did not do during other times, seeking Laylat al-Qadr. It is the best of nights, because what has been reported concerning its virtues has not been reported concerning other nights. So it is the best of nights, because of what it includes of these great distinctions. This is by the mercy of Allah, may He be exalted, and His kindness to this ummah, as He singled it out for this great night.
With regard to the question of superiority between it and the night of the Isra’, Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about Laylat al-Qadr and the night on which the Prophet (blessings and peace of Allah be upon him) was taken on the Isra’ (night journey) – which of them is superior? He replied that the night of the Isra’ is superior for the Prophet (blessings and peace of Allah be upon him) and Laylat al-Qadr is superior for the ummah. The Prophet’s gains on the night of the Mi‘raaj (ascent into heaven) were greater than his gains on Laylat al-Qadr, and the ummah’s gains on Laylat al-Qadr are greater than their gains on the night of the Mi‘raaj; although they gained a great deal on that night, the virtue, honour and high status of that night were only attained by the one who was taken on the night journey (blessings and peace of Allah be upon him). This was the response of Shaykh al-Islam Ibn Taymiyah concerning this matter.
Imam al-‘Allaamah Ibn al-Qayyim also discussed this topic, and he agreed with his Shaykh that the night of the Isra’ was better for the Prophet (blessings and peace of Allah be upon him), and Laylat al-Qadr was better for the ummah.
However we should point out that Allah, may He be glorified and exalted, has prescribed for us on Laylat al-Qadr that we should devote ourselves to worship and seek to draw closer to Him, in a manner that He has not prescribed in the case of the night of the Isra’. On the night of the Isra’, the Prophet (blessings and peace of Allah be upon him) did not strive in worship or single it out for qiyaam (prayers at night) and dhikr; rather he singled out Laylat al-Qadr for such things, because of its virtue and status.
Moreover, there is no proof as to which month the night of the Isra’ occurred in, or on which night of the month it was. This indicates that there is no interest to be served by knowing or defining that, unlike Laylat al-Qadr. Allah has told us that it is in Ramadan, because He, may He be exalted, says (interpretation of the meaning):“The month of Ramadan in which was revealed the Quran” [al-Baqarah 2:185]. Moreover, He says (interpretation of the meaning):“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree)” [al-Qadr 97:1]. So this indicates that Laylat al-Qadr is in the month of Ramadan, even though there is no certainty as to which particular night it is; however, it is most likely that it is in the last ten nights, and the night of the twenty seventh is the most likely night according to Imam Ahmad and a number of the leading scholars. The scholars have put a great deal of effort into working out when it is and there are several opinions, but it is definitely during the month of Ramadan, and undoubtedly the one who witnesses Laylat al-Qadr will be rewarded commensurate with his intention, efforts and the help of Allah.
So Laylat al-Qadr has this distinction, because it is prescribed for us during this night to strive hard in worship, du‘aa’ and dhikr, and to seek it, unlike the night of the Isra’; we are not instructed to seek the latter or to single it out for any kind of worship.
Thus it is clear that these people who celebrate the night of the Isra’ and Mi‘raaj are innovators who are doing something that was not prescribed by Allah or by His Messenger (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) never celebrated some night during the year, saying that this was the night of the Isra’ and Mi‘raaj, as these followers of myth and innovation do, who changed their religion made-up rituals and occasions of innovation, and they ignore the Sunnah and the established, proven teachings of the Messenger of Allah (blessings and peace of Allah be upon him). This is what should be pointed out and explained to people: Allah has prescribed for us to strive hard on Laylat al-Qadr and to seek it, and to draw near to Him by means of it every year. This is unlike the night of the Isra’ and Mi‘raaj, which He has not prescribed for us to seek it or to single it out for anything. Moreover, it is not clear to us in which month or on which night it occurred, unlike Laylat al-Qadr. The latter is undoubtedly in Ramadan.
And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad.

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Taraaweeh prayers, - Dought&clear, - * Is there a difference between qiyaam and taraaweeh?

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I wanted to know the difference between QIYYAM and TARAWIH.
Praise be to Allaah.
Salaat al-Taraaweeh is classified as part ofqiyaam al-layl; they are not two different prayers, as many people think. Qiyaam al-layl during Ramadaan is called Taraaweeh because the salaf or early generations of Islam (may Allaah have mercy on them) used to rest (istaraahu) after every two or four rak’ahs, because they made their prayers long in order to make the most of this season of great reward. They were eager to earn the reward mentioned in the hadeeth: “Whoever stays up and prays at night in Ramadaan out of faith and in the hope of reward, all his previous sins will be forgiven.” (Reported by al-Bukhaari, no. 36). And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Makingup zakaah from past years

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I would like to know what I should do about Zakat. I have failed to pay in previous years out of a failure to follow the straight path of Islam. I have in the past year returned to Islam (Al-hamdulilah) and I am earning money and I would like to pay my Zakat and try to correct past sins if possible. However, I have some loans I took in the past and I have this debt. How do I pay the Zakat for the years that I missed and will it be accepted considering that missing the Zakat in previous years was haram and I am paying money on loans that are haram?
Praise be to Allaah.
We praise Allaah for having guided you, and we ask Allaah to make you steadfast and know that Allaah is Forgiving and Most Merciful. He rejoices over the repentance of His slave, even though He has no need of His creation. We ask Allaah to bestow more of His bounty upon you.
You have to pay the zakaah of the past years according to the amounts of money that you possessed after paying off the debts of each year. Once you arecertain about the amount in any year, then you have to pay zakaah on it. If you do not know the exact amounts, then guess and pay based on that estimate.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
A man was careless about paying zakaah for five years, and now he is repenting. Does repentance free him of the obligation to pay zakaah? If it does not free him of that obligation, then what is the solution? This wealth is more than ten thousand and he does not know how much it is now.
He replied:
Zakaah is an act of worship towards Allaah and it is the right of the poor. If a person withholds it, then he is violating two rights: the right of Allaah and the right of the poor and others who are entitled to zakaah. If he repents after five years – as stated in the question – then he is absolved of the obligation to fulfil the right of Allaah, because Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins”
[al-Shoora 42:25]
But the second right still remains, which is the right of those who are entitled to zakaah, the poor and others. So he has to hand over the zakaah to these people, and perhaps he will attain the reward for zakaah if his repentance is sound, for the bounty of Allaah is immense.
With regard to working out the amount of zakaah, he should estimate the amount of zakaah as best he can, and Allaah does not burden any soul beyond its scope. So if it is ten thousand, for example, how much is the zakaah for one year? Two hundred and fifty. If the amount of zakaah is two hundred and fifty, then he should pay two hundred and fifty for each of the past years, unless in some of those years he had more than ten thousand, in which case he should pay extra. If it was less in some years, then he should pay less zakaah, accordingly.
As’ilat al-Baab al-Maftooh, Q494, session 12
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * He claims that zakaah need not be paid each year

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Is it necessary to distribute the Zakat for every year? I mean; I purchased a gold for my save, weight about 1kg ok, should I pay zakat 2.5% for the first year or shoudl i pay every year for that ? (The gold is an example) An imama at india said, The zakat for a thing is only one time in the life is applicable and not for the further years. If any body say that the zakat is obligation for each year, he must bring the proof from Quran and Hadith. The imam will pay SR100 thousands riayals, if he brought the proof form Quran or Hadiths, How it is correct ? what is the proof ? ( please I am not asking the proof and to getting the money I want to know because he challenged last 1996 until now no one give the proof and still he is challenge whenever he speak in the debates or meetings. Please explain me with the Quran ayats and hadiths.
Praise be to Allaah.
The Muslims of the earlier and later generations are agreed that zakaah must be paid each year on gold, silver and the like.
Ibn Hazm said inMaraatib al-Ijmaa’: They are agreed that zakaah must be paid repeatedly on all kinds of wealth at the end of each year, apart from crops and fruits, for which they are agreed that zakaah must be paid only once. (p. 38).
Shaykh al-Islam Ibn Taymiyah did not criticize this at all in his criticism ofMaraatib al-Ijmaa’.
The evidence for this consensus is the practice of the ummah from the time of the Prophet (peace and blessings of Allaah be upon him) until the present day. The Prophet (peace and blessings of Allaah be upon him) used to send the zakaah-collectors to the tribes and cities, and they did not differentiate between those who had paid their zakaah the previous year and those who had not, rather they used to take the zakaah that was due on all the “zakaatable” wealth that people possessed.
Ibn Sireen said: The zakaah-collector used to come and wherever he saw crops or camels or sheep he would take the zakaah that was due on them.Al-Mudawwanah, 1/361.
What the person said, that the zakaah on gold does not have to be paid each year, is indicative of his ignorance. He has to be taught what is correct.
The Muslim should not hasten to issue fatwas on the basis of what he thinks, rather he should refer to the sayings of the scholars and imams so that he can find out what scholarly consensus says and not deviate from it.
And Allaah knows best.







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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Is zakaah due on rent that has just been received or rent paid when one yearhas passed?

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We have a store which we rented out for 72,000 lira per year. Do we have to pay zakaah? Please note that we receive the rent in one payment, and we spend it before the year has passed.
Praise be to Allaah.
No zakaah is due on properties that are prepared for rental; rather zakaah is due on the rent that is paid on them, subject to two conditions:
1- That it reaches the minimum threshold at which zakaah becomes due (nisaab)
2- That one full hijri year has passed (since acquiring it).
The year starts from when you sign the contract, whether the rent is paid in advance at the beginning of the year or at the end of the year. If it was received at the beginning of the year and the year has passed, then zakaah must be paid on it, or on what is left of it if some has been spent and some is left.
If it is received at the end of the year then zakaah must be paid on it, because one year has passed since the contract was signed.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(4/271):
If a person rents out his house for two years for forty dinars, the rent is considered to have come into his possession at the time of the contract, and he has to pay zakaah on the whole amount when one year has passed. End quote.
Shaykh Ibn Baaz was asked about a man who rented out some property and received payment for one year in advance, and he used it to pay off some debts – does he have to pay zakaah on this rent?
He replied: No zakaah is due on rent in such a case, where it was received from the renter in advance and he used it to pay off a debt, because a full year did not pass since it came into his possession. What counts here is the date of the rental contact until the end of the year. If he received the rent before the end of the year and used it to pay off a debt or he spent it on things needed for the house, then no zakaah is due on it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 14/177
Shaykh Ibn ‘Uthaymeen was asked about properties that are prepared for rent – is zakaah due on them?
He replied:
No zakaah is due on these properties, because the Prophet (peace and blessings of Allaah be upon him) said: “The Muslim does not have to pay zakaah on his slave or his horse.” Rather zakaah is due on the rent, if one full year has passed since the contract was drawn up.
For example: a man rents out his house for ten thousand, and he receives ten thousand after one year has passed; he has to pay zakaah on this ten thousand, because one year has passed since the contract was drawn up. Another man rented out his house for ten thousand – five thousand of which he received at the time of signing the contract, and which spent within two months, and five thousand to be paid halfway through the year, which he took and spent within two months. When the year is over, he has nothing left of the rent, so no zakaah is due on it, because it did not spend one full year in his possession, and zakaah is only due if it has spent one year in his possession. End quote.
Fataawa al-Shaykh Ibn ‘Uthaymeen, 18/208
And Allaah knows best.







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