Sunday, August 10, 2014

For children, - Muslim Mothers Prayer: Companion of Prophet Musa / Moses (pbuh) in Paradise

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Once, while conversing with Almighty Allah (SWT), Prophet Musa / Moses (pbuh)requested: "O' Lord! I desire to meet the person, who is to be my companion in Paradise."
Jibril (Gabriel) descended and informed Prophet Musa / Moses (pbuh) that his companion was to be a butcher who lived in a certain place. Prophet Musa / Moses (pbuh) set out in search of him and arrived at his shop, when he noticed a youth, resembling a night watchman, busy selling meat.
When night fell, the youth took some meat and proceeded towards his house. Prophet Musa / Moses (pbuh) followed him till they reached there. Prophet Musa / Moses (pbuh) approached the youth and said, "Would you not like to have a guest?" The youth willingly agreed and took Prophet Musa / Moses (pbuh) inside.
Prophet Musa / Moses (pbuh) watched the youth preparing some food. When he had finished, he brought down a large basket from the upper storey. Bringing out an old and wizened woman from inside it, he washed her and then proceeded to feed her with his own hands. When the youth was about to carry the basket back to its original place, Prophet Musa / Moses (pbuh) noticed the old woman's lips move as she mumbled something incomprehensible.
The youth then brought food for Prophet Musa / Moses (pbuh) and both of them ate their dinner. Prophet Musa / Moses (pbuh) inquired, "What is your relation with this old woman?"
The youth replied, "She is my mother and since my financial state does not allow me to purchase a slave-girl for her, I myself strive to serve and look after her."
Prophet Musa / Moses (pbuh) questioned further, "What did your mother mumble before you took her upstairs?"
The youth responded, "Whenever I wash her and feed her, my mother prays: May Allah (SWT) forgive you and place you in the company and in the rank of Prophet Musa / Moses (pbuh) in Paradise."
Hearing this, Prophet Musa / Moses (pbuh) said, "O' Youth! I give you glad tidings; Allah (SWT) has accepted your Muslim Mothers Prayers and Jibril (Gabriel) has informed me that you shall be my companion in Paradise!"




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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman gives birth and does not bleed, or she bleeds a little then it stops before the end of forty days

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There is a woman who gave birth 22 days ago, but she does not have any postpartum bleeding. Should she pray? Or should she wait for forty days?.
Praise be to Allaah.
Firstly:
Nifaas (postpartum bleeding) refers to the blood that comes out of the uterus because of giving birth.
If the birth took place without any bleeding -- which is very rare -- then the woman is not regarded as being in nifaas and she is not subject to the same rulings as women who are in nifaas, because the ruling depends on the presence of blood.
Ibn Qudaamah al-Maqdisi said: If she gives birth and does not see any blood, then she is pure (taahir) and not in nifaas, because nifaas is blood, and there is no blood in this case. End quote.Al-Mughni, 1/429
Ibn Hajar al-Haytami said: If a woman gives birth and does not see any blood, then there is no nifaas for her at all, and if she does ghusl, she comes under the same rulings as women who are pure (taahir) in all aspects. End quote fromal-Fataawa al-Fiqhiyyah al-Kubra, 1/358
Inal-Mawsoo‘ah al-Fiqhiyyah(41/15) it says: If the birth was free of blood or there was no bleeding, such as if the infant came out dry, then she is pure (taahir) and there is no nifaas for her, because nifaas is blood, and there is no blood in this case. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked: Some women experience difficulties in giving birth and they have to give birth by means of a Caesarian section, in which case the child does not come out through the vagina. What is the ruling on these women in sharee‘ah, with regard to the bleeding of nifaas?
They replied:
They come under the same ruling as women who are in nifaas: if the woman sees blood, she should refrain (from prayer etc.) until she becomes pure, and if she does not see any blood, then she should fast and pray like all other women who are pure (taahir). End quote fromFataawa al-Lajnah al-Daa’imah(2/420)
Secondly:
The scholars differed as to whether ghusl is obligatory in this case.
It was said that she does not have to do ghusl, because Islam only requires it of women who are in nifaas, and in this case the woman is not in nifaas in any way.
This is the view of the Maalikis and Hanbalis.
See:al-Mughni, 1/429;al-Mawsoo‘ah al-Fiqhiyyah, 14/51
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) favoured this view, and said: If a woman gives birth and does not see any blood, which is very rare, in this case she should not refrain (from prayer and so on) for the period of nifaas. If she gives birth at sunrise and the time for Zuhr begins and she did not see any blood, then she does not have to do ghusl; rather she should do wudoo’ and pray. End quote fromal-Sharh al-Mumti‘, 1/281
And it was said that she does have to do ghusl, because giving birth is usually a cause of nifaas which makes ghusl obligatory, so giving birth should make ghusl obligatory too.
This is the view of the Shaafa‘is and is the view favoured by the scholars of the Standing Committee for Issuing Fatwas, who said:
If a pregnant woman gives birth and no blood comes out, then she has to do ghusl and pray and fast, and her husband may have intercourse with her after she does ghusl, because what usually happens in the case of childbirth is that blood comes out, even if it is a little, with the baby or straight afterwards. End quote fromFataawa al-Lajnah al-Daa’imah, 5/421
In order to be on the safe side, she should do ghusl so as to avoid an area in which there is a difference of opinion among the scholars.
Thirdly:
If she bleeds for several days, then the bleeding stops, she has to do ghusl and pray and fast, even if that is before forty days have passed since giving birth. There is scholarly consensus on this point, because there is no minimum limit for nifaas. This has been discussed in the answer to question number 50308. If the bleeding resumes within the 40 day period, then this is nifaas; and whatever goes beyond the 40 days is istihaadah (irregular bleeding) which does not prevent her from praying and fasting.
And Allah knows best.





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Menstruation and Post-Natal bleeding, - Dought& clear, - * She had a miscarriage after one month, and that coincided with the time of her period - should she pray?

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My period was one week late, after which I fell whilst walking, and I started to bleed. It seems that there was a pregnancy which had not yet taken human shape, because it was approximately one month. I waited, on the basis that it was a period, but it lasted for ten days, and my period is usually five days only, and I am still bleeding. Should I do ghusl, wear a pad and pray and complete the rituals of my Hajj, and regard it as istihaadah (non-menstrual vaginal bleeding)?
Praise be to Allaah.
If a woman has a miscarriage before eighty-one days of pregnancy, the bleeding that happens is not regarded as nifaas; rather it is istihaadah (non-menstrual vaginal bleeding), unless it coincides with the usual time of her period, in which case it is menstrual bleeding.
Istihaadah does not prevent a woman from praying, fasting and doing tawaaf, but she has to do wudoo’ at the time of each prayer.
See also the answer to question no. 107115.
As this time is close to the time of your period, and the menses may come late or come early, and the basic principle is that what comes out of a woman is menses, then it seems that you should regard the bleeding you have as menstrual, and whatever lasts longer than the five days of your normal period should also be regarded as menses, so long as it does not go beyond the longest time for menses, which is fifteen days according to the majority, or last longer than a month according to those scholars who do not think that there is any maximum length of menses, such as Shaykh al-Islam Ibn Taymiyah and those who agreed with him.
See also the answer to question no. 65903.
To sum up, the bleeding that you are experiencing is menses, and is not to be regarded as istihaadah unless the bleeding lasts for more than fifteen days, at which point you should do ghusl and pray.
And Allah knows best.




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Menstruation and Post-Natal bleeding, - Dought& clear, - * Menstruating women entering the mosque to listen to the khutbah

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Is it permissable for a female to attend Jumaah during her menses only to listen to the khutbah? Please support with evidences .
Praise be to Allaah.
If you want to sit in the mosque to listen to the khutbah, that is not permitted, because it is not permitted for a menstruating woman to enter the mosque, unless she is only passing through.
But if she is going to sit in a place that is attached to the mosque or close to it, then there is nothing wrong with that, because she is not entering the mosque in this case.
For a more detailed answer regarding places that are attached to the mosque, please see the answer to question no. 34815, to find out when the place attached to the mosque comes under the same ruling as the mosque itself.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It is haraam for a menstruating woman to stay in the mosque; it is even haraam for her to stay in the Eid prayer place, because of the hadeeth of Umm ‘Atiyah (may Allaah be pleased with her) who said: “He (meaning the Prophet (peace and blessings of Allaah be upon him)) commanded us to bring out on the two Eids the adolescent girls and the virgins in seclusion, but he commanded the menstruating women to stay away from the prayer-place of the Muslims.” Narrated by al-Bukhaari, 324; Muslim, 890.Risaalat al-Dima’ al-Tabee’iyyah li’l-Nisa’, p. 52-53.
The Standing Committee (5/398) was asked about the ruling on menstruating women entering the mosque.
They replied: It is not permissible for a menstruating woman to enter the mosque except to pass through it if she needs to. This is like the one who is junub (in a state of impurity following sexual activity), because Allaah says (interpretation of the meaning):
“O you who believe! Approach not As-Salaah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body”
[al-Nisa’ 4:43]
The Standing Committee was also asked (6/272) about the Islamic ruling on a woman who enters the mosque when she is menstruating so that she can listen to the khutbah.
They replied: it is not permissible for a woman to enter the mosque when she is menstruating or bleeding following childbirth… But simply passing through is allowed, if she needs to and she is certain that she will not make the mosque naajis (impure, i.e. by drops of blood falling on the floor), because Allaah says (interpretation of the meaning):
“…nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque)…”
[al-Nisa’ 4:43]
A menstruating woman comes under the same rulings as one who is junub, because the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aa’ishah to pass him something from the mosque when she was menstruating.
And Allaah knows best.



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Menstruation and Post-Natal bleeding, - Dought& clear, - * She continued to bleed after shegave birth so she did not pray; should she make up the days that she missed after forty daysfrom the birth?

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I did not pray until sixty days after the birth of my child, because the bleeding did not stop until then, and I was unaware that the woman becomes pure after forty days and has to start praying. I did not come to know of this ruling until nine months after giving birth.
What should I do about the twenty days when I did not pray? If I have to make up those prayers, when should I do that?.
Praise be to Allaah.
Firstly:
The scholars differed as to the maximum length of nifaas (post-partum bleeding). Some of them said that the maximum length of nifaas is forty days, because of the hadeeth of Umm Salamah (may Allaah be pleased with her): “At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), women in nifaas used to stay (not praying etc) for forty days” – narrated by Abu Dawood, 139; al-Albaani said it is hasan saheeh. This is the view of the majority.
So she should pray after that even if she continues to bleed, and she should make up the prayers that she missed, so long as the bleeding that comes after forty days does not coincide with the time of her monthly period. See question no. 10488.
Some of the scholars, such as Shaykh al-Islam Ibn Taymiyah, said that the basis principle regarding blood that comes out because of childbirth is that it is nifaas, so she should not pray until the bleeding stops, and he said there is no maximum limit for nifaas.
Some of then said that the maximum length of nifaas is sixty days. This is the view of al-Shaafaa’i (may Allaah have mercy on him).
In order to be on the safe side, you should make up the prayers that you missed after forty days, apart from the time that coincided with your monthly period. And Allaah knows best.
With regard to how the prayers should be made up: you have to do that as soon as this ruling reaches you. If it is difficult because of the large number of prayers involved, you can make them up as you are able to, even if that takes several days. And Allaah knows best.




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Description of the Prayer, - Dought & clear, - * Was du‘aa’ al-qunoot part of the Qur’an then abrogated from the text?

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i want to know if dua-e-qunoot was ever a part of quran , ? there is no where dua-e-qunoot in quran , but some one told me that one it was part of quran !
Praise be to Allah.
Firstly:
In the answer to question no. 176972we stated that abrogation in the Qur’an is of three types:
1. Abrogation of the text and the ruling, such as abrogation of the ten breastfeedings that make the infant a mahram to the woman who breastfeeds him. Both the wording and the ruling were abrogated.
2. Abrogation of the text but not the ruling, such as the abrogation of the verse on stoning the adulterer and adulteress.
3. Abrogation of the ruling but not the text, such as the abrogation of the verse (interpretation of the meaning):“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise” [al-Baqarah 2:240].
Secondly:
There is a saheeh report from Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allah be pleased with him) that he used to recite in his qunoot soorat al-khal‘ and soorat al-hafd in Fajr prayer, and that this qunoot may be called as-sooratayn.
“Soorat al-Khal‘” is “Allaahumma inna nasta’eenuka wa nastaghfiruka wa nuthni ‘alayka al-khayra kullahu wa nashkuruka wa laa nakfuruka wa nakhla‘u wa natruku man yafjuruka(O Allah, verily we seek Your help and forgiveness, we praise You greatly, we give thanks to You and we do not disbelieve in You and we forsake and shun those who disbelieve in You.
Soorat al-Hafd is: “Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfud. Narju rahmataka wa nukhaafu ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq.(O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers).”
It was narrated in a saheeh report that ‘Ubayd ibn ‘Umayr said: I heard ‘Umar say qunoot in Fajr. He said: “Bismillah ir-Rahmaan ir-Raheem.Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka(In the name of Allah, the Most Gracious, the Most Merciful. O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You)” Then he recited: “Bismillah ir-Rahmaan ir-Raheem.Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika(In the name of Allah, the Most Gracious, the Most Merciful. O Allah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allah, punish the infidels of the People of the Book who are preventing others from following Your way).”
This was narrated by Ibn Abi Shaybah in hisMusannaf(2/315) and ‘Abd ar-Razzaaq in hisMusannaf(4969).
‘Abd ar-Razzaaq added: It was narrated that ‘Ubayd ibn ‘Umayr said: Qunoot comes before the last rak‘ah of Fajr prayer, and he stated that he heardthat these were two soorahs in the Mushaf of Ibn Mas‘ood.
See:Salaat al-Witrby al-Mirwazi (p. 105).
It was narrated soundly from Tawoos that he heard Ibn ‘Abbaas say: ‘Umar said Qunoot, reciting these two soorahs, before the rak‘ah.
Narrated by ‘Abd ar-Razzaaq (3/114) and at-Tabari inTahdheeb al-Athaar– Musnad of Ibn ‘Abbaas (1/319)
At-Tabari also narrated (1/353) with a saheeh isnaad from Ma‘bad ibn Sireen who said: I prayed Fajr behind ‘Umar ibn al-Khattaab (may Allah be pleased with him) and he said qunoot after bowing, reciting these two soorahs.
He also narrated (1/355) with a saheeh isnaad from ‘Abd ar-Rahmaan ibn Abza, who said: I prayed with ‘Umar ibn al-Khattaab (may Allah be pleased with him) and he said qunoot, reciting the two soorahs:
“Allaahumma inna nasta’eenuka wa nastaghfiruka wa nuthni ‘alaykawa nu’minu bikawa nakhla ‘u wa natruku man yafjuruka.Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq (O Allah, verily we seek Your help and forgiveness, we praise You, we believe in You, and we nakhla’u and forsake those who disbelieve in You.O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers).
Thirdly:
In the answer to question no. 178209 we stated that this du‘aa’ may have been included in the mushafs of some of the Sahaabah (may Allah be pleased with them), but not in the sense that it is part of the Qur’an which was confirmed the last time it was reviewed with Jibreel, because the mushafs of the Sahaabah also contained commentary and fiqh, and things that had been abrogated. These two soorahs were part of the Qur’an that had been revealed then abrogated, but some of the Sahaabah continued to recite them in qunoot, because of the meanings they contained of supplication and praising Allah.
Az-Zarkashi said inal-Burhaan(2/37): The leading hadeeth scholar Abu’l-Husayn Ahmad ibn Ja‘far al-Manaadi said in his bookan-Naasikh wa’l-Mansookh, concerning that which has been abrogated from the Qur’an but was not erased from what people had learned by heart, that this included the two soorahs that are recited in Qunoot in Witr prayer. He said: There is no difference of opinion among the earlier scholars that these two soorahs were written down in the mushafs that were attributed to Ubayy ibn Ka‘b, and it was narrated from the Prophet (blessings and peace of Allah be upon him) that he recited them, and they were called the soorahs of al-Khal‘ and al-Hafd. End quote.
See:ad-Durr al-Manthoor(8/695-698)
The most that may be said concerning this matter is that the du‘aa’ of Qunoot was part of the Qur’an in the beginning, then it was abrogated from the Holy Qur’an, but the text remained because all of the Sahaabah were using it.
With regard to the ugly allegations of the enemies of Allah – the missionaries, atheists and Raafidis –that this is regarded as casting aspersions on the Qur’an, and that the Ahl as-Sunnah differ concerning it, and you will see some of them adding to this argument, this is pure fabrication, because affirmation of abrogation in the Qur’an is something well-known and well-established in Islam. No one denies it except one who is ignorant or arrogant. Once this is established, the most that can be said about this matter is what we have said above, that this was Qur’an then it was abrogated.
And Allah knows best.




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For children, - Parents Sacrifice for Children: A Mother's Sacrifice (Very Touching Story)

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My mom only had one eye. I hated her... she was such an embarrassment. My mom ran a small shop at a flea market. She collected little weeds and such to sell... anything for the money we needed she was such an embarrassment. There was this one day during elementary school.
I remember that it was field day, and my mom came. I was so embarrassed.
How could she do this to me? I threw her a hateful look and ran out. The next day at school..."Your mom only has one eye?!" and they taunted me.
I wished that my mom would just disappear from this world so I said to my mom, "Mom, why don't you have the other eye?! You're only going to make me a laughingstock. Why don't you just die?" My mom did not respond. I guess I felt a little bad, but at the same time, it felt good to think that I had said what I'd wanted to say all this time.
Maybe it was because my mom hadn't punished me, but I didn't think that I had hurt her feelings very badly.
That night...I woke up, and went to the kitchen to get a glass of water. My mom was crying there, so quietly, as if she was afraid that she might wake me. I took a look at her, and then turned away. Because of the thing I had said to her earlier, there was something pinching at me in the corner of my heart. Even so, I hated my mother who was crying out of her one eye. So I told myself that I would grow up and become successful, because I hated my one-eyed mom and our desperate poverty.
Then I studied really hard. I left my mother and came to Seoul and studied, and got accepted in the Seoul University with all the confidence I had. Then, I got married. I bought a house of my own. Then I had kids, too. Now I'm living happily as a successful man. I like it here because it's a place that doesn't remind me of my mom. This happiness was getting bigger and bigger, when someone unexpected came to see me "What?! Who's this?!" ...It was my mother...Still with her one eye. It felt as if the whole sky was falling apart on me. My little girl ran away, scared of my mom's eye.
And I asked her, "Who are you? I don't know you!!!" as if I tried to make that real. I screamed at her "How dare you come to my house and scare my daughter! GET OUT OF HERE! NOW!!!" And to this, my mother quietly answered, "oh, I'm so sorry. I may have gotten the wrong address," and she disappeared. Thank good ness... she doesn't recognize me. I was quite relieved. I told myself that I wasn't going to care, or think about this for the rest of my life.
Then a wave of relief came upon me...one day, a letter regarding a school reunion came to my house. I lied to my wife saying that I was going on a business trip. After the reunion, I went down to the old shack, that I used to call a house...just out of curiosity there, I found my mother fallen on the cold ground. But I did not shed a single tear. She had a piece of paper in her hand.... it was a letter to me.
She wrote:
My son...
I think my life has been long enough now. And... I won't visit Seoul anymore... but would it be too much to ask if I wanted you to come visit me once in a while? I miss you so much. And I was so glad when I heard you were coming for the reunion. But I decided not to go to the school.... For you... I'm sorry that I only have one eye, and I was an embarrassment for you. You see, when you were very little, you got into an accident, and lost your eye. As a mother, I couldn't stand watching you having to grow up with only one eye... so I gave you mine...I was so proud of my son that was seeing a whole new world for me, in my place, with that eye. I was never upset at you for anything you did. The couple times that you were angry with me. I thought to myself, 'it's because he loves me.' I miss the times when you were still young around me.
I miss you so much. I love you. You mean the world to me.
My world shattered!!!
Then I cried for the person who lived for me... MY MOTHER






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