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Thursday, August 14, 2014

For children, - Muslim Motherhood: Most Important Body Part, Muslim Mother Stories



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My mother used to ask me: "What is the most important part of the body?"
Through the years I would take a guess at what I thought was the correct answer. When I was younger, I thought sound was very important to us as humans, so I said, "My ears, Mother."
Mother said, "No Many people are deaf. But you keep thinking about it and I will ask you again soon."
Several years passed before mother asked me again. Since making my first attempt, I had contemplated the correct answer. So this time I told her, "Mother, sight is very important to everybody, so it must be our eyes."
Mother looked at me and told me, "You are learning fast, but the answer is not correct because there are many people who are blind."
Stumped again, I continued my quest for knowledge. Over the years, Mother asked me a couple more times and always her answer was, "No, but you are getting smarter every year, my child."
Then last year, my grandpa died. Everybody was hurt. Everybody was crying. Even my father cried. I remember that especially because it was only the second time I saw my father cry. My Mother looked at me when it was our turn to say our final good-bye to grandpa.
Mother asked me, "Do you know the most important body part yet, my dear son?"
I was shocked when she asked me this now. I always thought this was a game between her and me. Mother saw the confusion on my face and told me, "This question is very important. It shows that you have really lived in your life. For every body part you gave me in the past, I have told you were wrong and I have given you an example why. But today is the day you need to learn this important lesson."
Mother looked down at me as only a mother can. I saw her eyes well up with tears. Mother said, "My dear, the most important body part is your shoulder."
I asked, "Is it because it holds up my head?"
Mother replied, "No, it is because it can hold the head of a friend or a loved one when they cry. Everybody needs a shoulder to cry on sometime in life, my dear son. I only hope that you have enough love and friends that you will always have a shoulder to cry on when you need it."
Then and there I knew the most important body part is not a selfish one. It is sympathetic to the pain of others. People will forget what you said... People will forget what you did... But people will NEVER forget how you made them feel.
True or not, the story makes you stop and think. Be blessed. Be a blessing. Get your shoulder ready.




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Menstruation and Post-Natal bleeding, - Dought& clear, - * Bloodof nifaas returning on the fortieth day



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I gave birth and the bleeding lasted for two weeks, during which it sometimes stopped Then during the next two weeks or so I had some yellow spotting and I saw the sign of purity (tuhr) on the 34th day of nifaas, so I did ghusl and prayed Zuhr, and my husband had intercourse with me, then at ‘Asr time I saw some yellowish spots, and two days later I started bleeding again, until the end of the 40 days, when I saw the tuhr so I did ghusl and prayed, but I was still bleeding very slightly. Now since yesterday I have been bleeding continually and I do not know whether I am in a state of purity or still in nifaas? What is the ruling on the days during which I had the yellowish spotting? Do I have to make up the prayers that I did not offer during those days or was it nifaas?.
Praise be to Allaah.
If a woman bleeds because of giving birth, then she is in nifaas, and remains so until she sees the tuhr or completes 40 days.
Based on that, what happened to you before you saw the tuhr was all nifaas, even if on some days you saw yellowish discharge, because yellowish and brownish discharge, so long as it is connected to nifaas, is part of it, so you do not have to pray during that period.
Shaykh Muhammad al-‘Uthaymeen (may Allah have mercy on him) was asked about a woman who saw the blood of nifaas for two weeks, then it gradually turned into a thick yellowish substance, and continued like that until the end of the 40 days. Does this substance, which came after the blood, come under the ruling on nifaas or not?
He replied: This yellowish discharge or mucus, so long as no clear sign of purity appeared in it, comes under the same ruling as the bleeding, and she is not pure until she is rid of it. End quote fromFataawa al-Mar’ah al-Muslimah, p. 304.
As for your doing ghusl and praying after you saw the tuhr on the 34th day, it is valid, praise be to Allah, and your husband’s having intercourse with you after that is permissible. As for the yellowish discharges that came after that, they were not part of nifaas, because they came after you became pure (tuhr). Abu Dawood narrated in hisSunan(264) in a report which was classed as saheeh by al-Albaani, that Umm ‘Atiyyah (may Allah be pleased with her) said: We used not to regard the brownish and yellowish discharge after the tuhr (end of the period) as being of any significance.
Based on that, prayer during these days was obligatory, so if you did not pray, you have to make up those prayers.
As for the resumption of bleeding following that, it is nifaas if it occurred within the 40 days. Al-‘Allaamah Ibn Baaz (may Allah have mercy on him) said: If the woman in nifaas becomes pure within 40 days and fasts for a few days, then the bleeding resumes within 40 days, her fast is valid but she has to stop praying and fasting during the days on which the bleeding resumes, because it is nifaas, until she becomes pure or completes 40 days. End quote fromMajmoo’ Fataawa al-Shaykh Ibn Baaz(4/133).
So long as you saw the tuhr (sign of purity) at the end of the 40 days, then your nifaas had come to an end and your ghusl and prayer were valid. As for the resumption of bleeding after that, this is menses, so long as it does not go beyond the maximum time for menses. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If the bleeding resumes after 40 days, then it is menses unless it continues beyond the maximum time, in which case she should stop praying, fasting and so on for the duration of her normal menstrual period only. End quote fromMajmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(4/289, 290).
Thus you will know that the days when you were bleeding after 40 days are menses, even if this bleeding was interrupted, provided that it did not last longer than the maximum time for menses, which is 15 days.
But if this bleeding was very light, as you say, such as a drop or two, then it is not menses and does not prevent you from praying or having intercourse with your husband, but you have to do wudoo' for each prayer after the time for it begins.
And Allah knows best.



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Menstruation and Post-Natal bleeding, - Dought& clear, - * If the menses lasts longer than usual



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* If the menses lasts longer than usual




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Menstruation and Post-Natal bleeding, - Dought& clear, - * Ruling on water and blood that comes before giving birth



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What is the ruling on the liquid that comes out of a pregnant woman two or three days before giving birth, which is a thin liquid that looks like water [amniotic fluid]? Does this mean that she cannot pray or fast?.
Praise be to Allaah.
With regard to what comes out of the pregnant woman before giving birth:
1. If it is blood and it comes out two or three days before the birth, accompanied by signs such as pain or cramps, then this is blood of nifaas; otherwise it is irregular bleeding which does not mean that she should stop fasting or praying.
It says inKashshaaf al-Qinaa’(1/219): If she sees blood three days or less before the child is born, accompanied by signs such as pain, then this is nifaas, like that which comes out at the time of birth. That which comes before the birth is not regarded as part of the period of nifaas. End quote.
2. If it is water like that which you have mentioned, then it comes under the same ruling as other vaginal secretions. It is taahir (pure) because it comes from the womb, and it invalidates wudoo', but it does not mean that she cannot pray or fast, because it is not regarded as nifaas.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Three days before giving birth some water came out of her accompanied by a little pain. Is that nifaas?
He replied: This is not nifaas, because nifaas is blood and not water. Moreover, if it was nifaas it would be accompanied by labour pains two or three days before giving birth. But if this occurs a long time before giving birth, then it is not nifaas, because nifaas is the blood that comes out at the time of birth or two or three days before it, accompanied by labour pains. As for water, that is not nifaas. End quote fromFataawa Noor ‘ala al-Darb.
And Allah knows best.




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Description of the Prayer, - Dought & clear, - * It is makrooh to pray facing a person’s face



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Can I pray if there is someone sitting in a chair in front of me and I can only see his back?.
Praise be to Allaah.
There is nothing wrong with praying behind someone who is sitting if he gives you his back; rather it is makrooh to pray facing his face, if that will distract the one who is praying.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(2/40):
It is makrooh to pray facing a person’s face, because ‘Umar disciplined people for doing so. According to the hadeeth of ‘Aa’ishah, the Prophet (blessings and peace of Allah be upon him) used to pray level with the middle of the bed whilst I was lying down between him and the qiblah. When I needed something, I would not want to get up facing him, so I would slip away. Agreed upon. End quote.
Al-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(3/230): It is makrooh to pray with a man or woman in front of you, facing him where you can see him. This was regarded as makrooh by ‘Umar ibn al-Khattaab and ‘Uthmaan ibn ‘Affaan (may Allah be pleased with them). And because it usually distracts one. It is also makrooh to look at what will distract one, such as a garment with decorations on it, or looking up towards the sky, and other things that are mentioned in the saheeh hadeeths. Al-Bukhaari said in hisSaheeh: ‘Uthmaan (may Allah be pleased with him) regarded it as nakrooh to face a man when praying. Al-Bukhaari said: Rather that applies if one will be distracted by that, but if he will not be distracted, Zayd ibn Thaabit said: I do not mind; a man does not interrupt the prayer of another man.
End quote.
With regard to one who is sitting with his back towards the one who is praying, if he does not move and distract the one who is praying, there is nothing wrong with praying behind him, just as there is nothing wrong with praying facing one who is sleeping, because of the report narrated by al-Bukhaari (382) and Muslim (512) from ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), who said: I used to sleep in front of the Messenger of Allah (blessings and peace of Allah be upon him), with my legs in the direction of his qiblah. When he prostrated he would poke me and I would draw my legs up, and when he stood up I would stretch them out. She said: There were no lamps in the houses at that time.
And Allah knows best.





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Description of the Prayer, - Dought & clear, - * Is it prescribed to repeat al-Faatihah if aperson did not focus properly when he recited it in prayer?



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There is a sister who recites al-Faatihah when she prays, then she starts to recite whatever she can of Qur’aan, but sometimes, if she realizes that she did not focus properly when she recited al-Faatihah, she goes back and recites it again, then she recite whatever she can of Qur’aan, and continues her prayer. Is this permissible?.
Praise be to Allaah.
It is not prescribed to repeat the recitation of al-Faatihah in one rak‘ah. If this sister failed to focus properly when reciting al-Faatihah, then she realised, she should focus properly in what is left of her prayer. If she does that, she will soon get used to paying attention and continuing to focus properly, in sha Allah.
With regard to repeating al-Faatihah for this purpose, there is the fear that it will lead to waswasah, then she will not offer any prayers until she has repeated al-Faatihah several times. Waswasah is a disease and an evil that one should beware of.
It says inal-Insaaf(2/99): It is makrooh to repeat al-Faatihah. This is our opinion as it is the view of the majority of our companions, and it was stated definitively by many of them. And it was said that it invalidates (the prayer). End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The words “repeat al-Faatihah” mean repeating it twice or more.
The reason for that is that it was not narrated from the Prophet (blessings and peace of Allah be upon him) that he did that. If a person repeats al-Faatihah as an act of worship, there is no doubt that it is makrooh, because if doing so were good, the Prophet (blessings and peace of Allah be upon him) would have done it. But if a person repeats al-Fatihah not as an act of worship, but because he did not do it in the recommended manner, it seems that it is permissible, such as repeating it because he forgot and recited it silently when it is prescribed to recite it out loud, as happens to some imams who forget and recite al-Faatihah silently. In this case we say: There is nothing wrong with repeating it from the beginning in order to make up for what was omitted of reciting out loud. The same applies if one recites it without focus and wants to repeat it whilst focusing on the second recitation; in this case repeating it has a legitimate purpose, which is to focus with presence of mind. But if there is the fear that this will open the door to waswaas, one should not do it, because for some people, if they open this door they will face a great deal of waswaas and when they recite it, if they are careless in one verse they will repeat it. Then if they lose focus when repeating it, they will lose focus a second time, and a third and a fourth and so on, and then things will become very hard on him.
End quote fromal-Sharh al-Mumti‘, 3/331.
And Allah knows best.






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Description of the Prayer, - Dought & clear, - * He translates the meanings of the words of the prayer and adhkaar to himself after saying them in Arabic



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Please could you tell me if what I am doing is permissible or not? Arabic is not my mother tongue, and sometimes when I pray, after I say something, I repeat it in English in my mind so as to increase my focus (khushoo‘) and to focus more in my prayer. Hence for example after I say “Sami‘a Allahu liman hamidah” in Arabic, I repeat it in my mind in English (“Allah hears those who praise Him”). Is this permissible or not?.
Praise be to Allaah.
There is nothing wrong with what you are doing to focus on the meanings of the words and adhkaar of the prayer in English after saying them in Arabic. This comes under the heading of pondering the meaning and keeping it in mind. That is so long as you do not utter it; rather you say it to yourself in your mind, because the one who is praying is not allowed to say these words in anything but Arabic if he is able to say them in Arabic.
And Allaah knows best.






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