for Children, Muslim Motherhood: Most Important Body Part, Muslim Mother Stories

In the tribe of Bani Israel, there lived a pious person by the name of Jareeh, who used to engage himself in Allah's (SWT) worship, in his monastery. One day, his mother approached him while he was busy in prayer and, as a result, he did not respond to her. She approached him for a second time, but again, Jareeh did not answer to his mother. When this happened for the third time, she became angry and cursed him saying, "I pray to Allah (SWT) that He does not help you!" The next day a prostitute came up to his monastery and giving birth to a child there, declared: "This is Jareeh's child whom I have given birth to." This created uproar among the people, who thought: "The very person, who used to rebuke us for fornication, has committed it himself." The king ordered him to be sent to the gallows. When Jareeh's mother came to know of this, she began beating her face in distress whereupon he said to her, "Keep quiet, for it is due to your curse that I find myself in this predicament." The people asked him, "O' Jareeh! How can we know that you speak the truth?" Jareeh told them to bring the child to him. When the child was brought, he prayed and then questioned the child, "Who is your father?" The child, with divine power and permission, said, "My father is such and such a shepherd belonging to such and such a tribe." This incident saved Jareeh's life after which he vowed never to separate from his mother and to serve her throughout her life.

for Children, Muslim Motherhood: Most Important Body Part, Muslim Mother Stories

In the tribe of Bani Israel, there lived a pious person by the name of Jareeh, who used to engage himself in Allah's (SWT) worship, in his monastery. One day, his mother approached him while he was busy in prayer and, as a result, he did not respond to her. She approached him for a second time, but again, Jareeh did not answer to his mother. When this happened for the third time, she became angry and cursed him saying, "I pray to Allah (SWT) that He does not help you!" The next day a prostitute came up to his monastery and giving birth to a child there, declared: "This is Jareeh's child whom I have given birth to." This created uproar among the people, who thought: "The very person, who used to rebuke us for fornication, has committed it himself." The king ordered him to be sent to the gallows. When Jareeh's mother came to know of this, she began beating her face in distress whereupon he said to her, "Keep quiet, for it is due to your curse that I find myself in this predicament." The people asked him, "O' Jareeh! How can we know that you speak the truth?" Jareeh told them to bring the child to him. When the child was brought, he prayed and then questioned the child, "Who is your father?" The child, with divine power and permission, said, "My father is such and such a shepherd belonging to such and such a tribe." This incident saved Jareeh's life after which he vowed never to separate from his mother and to serve her throughout her life.

Description of the Prayer, - Dought & clear, - * It is not Sunnah to say du‘aa’ following an obligatory prayer, placingthe right hand on the forehead

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There is a dua which is said by placing the right hand on the forehead after farz namaz. I want to know the hadith related with this dua.
Praise be to Allaah.
What is proven from the Prophet (blessings and peace of Allah be upon him) is that when he had finished praying, he would ask Allah for forgiveness three times, then he would say: “Allaahumma anta as-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam(O Allah, You are as-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace, blessed are You, Possessor of majesty and honour).
This is based on what has been explained previously in the answer to question no. 104163
Secondly:
After searching we could not find any proof for the du‘aa’ mentioned by the questioner that is said after the obligatory prayer when placing the right hand on the forehead.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
There are some people who, after finishing the prayer, put their hands on their foreheads for a while and they say that this is Sunnah. Is what they say correct?
He replied: There is no basis for that as far as we know. There is no basis for placing the hands on the forehead after prayer.
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * How much did the Prophet (blessings and peace of Allah be upon him) recite in the obligatory prayers?

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How much did the Prophet (blessings and peace of Allah be upon him) recite in the obligatory and naafil prayers?
Praise be to Allaah.
The Prophet (blessings and peace of Allah be upon him) used to recite at length in Fajr and Zuhr prayer, a moderate amount in ‘Asr and ‘Isha’, and briefly in Maghrib, in which he would recite short soorahs.
He (blessings and peace of Allah be upon him) would sometimes recite longer passages than this or he would make it shorter, according to the situation.
It was narrated from Sulaymaan ibn Yasaar from Abu Hurayrah (may Allah be pleased with him) who said: I never prayed behind anyone whose prayer was more like that of the Messenger of Allah (blessings and peace of Allah be upon him) than So and so. Sulaymaan said: He would make the first two rak‘ahs of Zuhr lengthy, and the last two shorter; he would make ‘Asr brief; in Maghrib he would recite the short soorahs from al-mufassal; in ‘Isha’ he would recite medium-length soorahs from al-mufassal; and in Fajr he would recite long soorahs from al-mufassal.
Narrated by an-Nasaa’i (972); classed as saheeh by al-Albaani inSaheeh Sunan an-Nasaa’i.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The lengthy soorahs of al-mufassal are from Qaaf (50) to an-Naba’ (78); from an-Naba’ to ad-Duha (93) they are medium length; and from ad-Duha to the end they are short.
End quote fromash-Sharh al-Mumti‘, 3/75
Ibn Battaal (may Allah have mercy on him) said: The scholars are unanimously agreed that the longest of the prayers is the recitation in Fajr… Then he quoted a number of reports from the Sahaabah (may Allah be pleased with them)… Then he said: This difference of opinion among the early generation indicates that they understood from the Messenger that it is permissible to make the recitation in Fajr prayer long or short, and that there is no set limit in that beyond which it is not permissible to go. It may be, and Allah knows best, that those among the Sahaabah who recited at length knew that the people praying behind them were eager to make the prayer lengthy. But nowadays it is more appropriate to make the prayer brief, because among the people are those who are sick or elderly or who need to go about their business, as the Prophet (blessings and peace of Allah be upon him) said to Mu‘aadh and as Maalik said there may be a man who wants to go back to his work or who may be needed to help others when he is praying Fajr and Zuhr, so it is recommended for the imam to recite a short soorah. The same applies to the traveller; people praying behind him may want him to keep it brief.
End quote fromSharh Saheeh al-Bukhaari, 2/385
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is best for the imam to seek to emulate the prayer of the Messenger of Allah (blessings and peace of Allah be upon him) and the way in which he led his Companions in prayer. Rather this is what is prescribed and is what the Imams enjoined, as it is proven inas-Saheehthat the Prophet (blessings and peace of Allah be upon him) said to Maalik ibn al-Huwayrith and his companion: “When the time for prayer comes, give the adhaan (call to prayer) and the iqaamah (call immediately preceding the prayer), let one of you lead the other in prayer and pray as you have seen me praying.” And it is proven inas-Saheehthat he used to recite in Fajr prayer something between sixty and one hundred verses, which is between approximately one third and one half of a juz’, of which there are thirty. So he would recite the lengthy soorahs of al-mufassal such as Qaaf (50), “Alif-Laam-Meem tanzeel”, and al-Mulk (67); and he would recite Soorat al-Mu’minoon (23), as-Saaffaat (37) and so on… And sometimes he would make it brief, either because he was travelling or for some other reason, as he (blessings and peace of Allah be upon him) said: “I may start to pray, intending to make it lengthy, then I hear the crying of a child so I make it brief because of what I know of his mother’s concern for him.” And it was narrated from him that he used to recite in Fajr Soorat at-Takweer (81) and Soorat az-Zalzalah (99). So the imam should usually do what the Prophet (blessings and peace of Allah be upon him) usually used to do, then if there is a purpose to be served by making it longer than that or shorter than that, then he should do so, as the Prophet (blessings and peace of Allah be upon him) sometimes used to do more than that or less than that.
End quote from Majmoo‘ al-Fataawa, 22/318
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

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If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between the two prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.
Praise be to Allaah.
Firstly:
The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer and is not obligatory. This has been discussed previously in the answer to question no. 130981
Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayer invalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not an omission of something obligatory, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. InSaheeh Muslimit says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him to prostrate, because it never occurred to him to do it.
End quote fromash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 3/333, 334
Secondly:
The first Tashahhud is one of the obligatory parts of the prayer although it is not one of the pillars or essential parts, as was explained previously in the answer to question no. 34570
If someone omits this obligatory part deliberately, his prayer is rendered invalid, as you will see in the answer to question no. 9897. If someone omits it because he forgot, then he has to do the prostration of forgetfulness before the salaam. If someone omits it because he is unaware of the ruling on it, he does not have to do anything, because the one who is unaware is excused.
The evidence for the obligatory parts of the prayer being waived in the case of forgetfulness, and that the prostration of forgetfulness is required in this case, is the report narrated by al-Bukhaari (795) and Muslim (570) from ‘Abdullah ibn Buhaynah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr, then he stood up after the first two rak‘ahs and did not sit, and the people got up with him. When he had finished the prayer and the people were waiting for him to say the tasleem, he said takbeer whilst sitting and prostrated twice before saying the salaam, then he said the salaam.
Ibn Qudaamah (may Allah have mercy on him) said, concerning one who omitted the obligatory part deliberately: His prayer is rendered invalid. But if he omitted it by mistake, he should do the prostration of forgetfulness before he says the salaam, because of the report narrated by ‘Abdullah ibn Maalik ibn Buhaynah -- and he quoted the hadeeth. Thus this idea is proven, and by analogy we apply the same principle to all the obligatory parts (of the prayer).
End quote fromal-Kaafi, 1/273
And Allah knows best.

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