For children, - Lovely Stories: I Love You Mother! (Happy Mothers Day, Islam and Parents)

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After 21 years of marriage, my wife wanted me to take another womanout to dinner or refreshment. She said, "I love you, but I know this other woman loves you and would love to spend some time with you."
The other woman that my wife wanted me to visit was my MOTHER, who has been a widow for 19 years, but the demands of my work and my three children had made it possible to visit her only occasionally.
That night, I called to invite her to go out for dinner. "What's wrong, are you well?" she asked...
I thought that it would be pleasant to spend some time with you, I responded. "Just the two of us," She thought about it for a moment, and then said, "I would like that very much."
That Friday after work, as I drove over to pick her up I was a bit nervous. When I arrived at her house, I noticed that she, too, seemed to be nervous about our date. She waited in the door with her coat on. She had curled her hair and was wearing the dress that she had worn to celebrate her last wedding anniversary.
She smiled from a face that was as radiant as an angel's. "I told my friends that I was going to go out with my son, and they were impressed," she said, as she got into the car. "They can't wait to hear about our meeting." We went to a restaurant that, although not elegant, was very nice and cozy.
My mother took my arm as if she were the First Lady. After we sat down, I had to read the menu. Her eyes could only read large print. Half way through the entries, I lifted my eyes and saw Mom sitting there staring at me. A nostalgic smile was on her lips. It was I who used to have to read the menu when you were small, she said.
Then it's time that you relax and let me return the favor, I responded.
During the dinner, we had an agreeable conversation - nothing extraordinary but catching up on recent events of each other's life. As we arrived at her house later, she said, "I'll go out with you again, but only if you let me invite you." I agreed.
How was your dinner date? asked my wife when I got home. "Very nice! Much more so than I could have imagined," I answered.
A few days later, my mother died of a massive heart attack. I could not do anything for her. Some time later, I received an envelope with a copy of a restaurant receipt from the same place mother and I had dined. An attached note said: "I paid this bill in advance. I wasn't sure that I could be there; but nevertheless, I paid for two plates one for you and the other for your wife. You will never know what that night meant for me. I love you, son."
At that moment, I understood the importance of saying in time: "I LOVE YOU" and to give our loved ones the time that they deserve.
Give them the time they deserve, because these things cannot be put off till. "some other time."

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Description of the Prayer, - Dought & clear, - * Reciting the opening takbeer quietlyin a prayer in which Qur’aan is to be recited out loud

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If I say the opening takbeer quietly in a prayer in which Qur’aan is to be recited out loud, is my prayer valid?.
Praise be to Allaah.
It is Sunnah to say the takbeer out loud and to recite Qur’aan out loud in a prayer in which Qur'aan is to be recited out loud, but it is not obligatory, so if a person says them quietly there is nothing wrong with that and his prayer is valid.
But you have to move the tongue and form the words, and they cannot be uttered without doing that, whether in a prayer in which Qur’aan is to be recited out loud or one in which it is to be recited quietly.
Some fuqaha’ stipulated that the worshipper should be able to hear his own voice, but the correct view is that it is sufficient to move the tongue and form the words.
The details of that opinion are as follows:
1 – The majority of Shaafa’i and Hanbali scholars, and Hanafi scholars according to the more correct of their two views, are of the opinion that it is obligatory for the worshipper to utter the takbeer in such a way that he can hear his own voice, and it is not sufficient for him to move his tongue without making a sound. The same applies to all dhikr; it does not count if there is no sound.
2 – Some of the scholars are of the view that it is acceptable to move the tongue and form the words without making a sound. This is the view of the Maalikis and of the Hanafis according to the other report. It was also the view favoured by Shaykh al-Islam Ibn Taymiyah. Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/276): The worshipper must be able to hear himself [i.e., saying the takbeer] whether he is leading the prayer or otherwise, unless he has a problems, such as being deaf, or something is preventing him from hearing, in which case he should do it as if he could hear or as if there was no problem. Because dhikr is something that is to be done verbally, and there can be no speech without sound, and sound is what can be heard, and the closest of listeners to him is himself, so if he cannot hear it then he does not know whether he has said the word. There is no difference between men and women with regard to what we have said. End quote.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(3/256):
The minimum form of reciting quietly is such that a person can hear himself if he is sound of hearing and there is no problem such as surrounding noise and the like. This is general in meaning and applies to recitation, takbeer, tasbeeh when bowing and so on, tashahhud, salaam and du’aa’, whether the prayer is obligatory or naafil; nothing of it counts unless he can hear himself, if he is sound of hearing and there is no problem. End quote.
See:Tabyeen al-Haqaa’iq(1/127) andal-Bahr al-Raa’iq(1/356).
Khaleel (may Allaah have mercy on him) said in hisMukhtasar: … and reciting al-Faatihah by moving the tongue is a must for the one who is leading the prayer and the one who is praying by himself, even if he cannot hear himself. End quote.
Al-Hattaab (may Allaah have mercy on him) said: Ibn Naaji said inSharh al-Risaalah: It should be noted that the minimum form of reciting quietly is that one should move the tongue whilst reciting, and the maximum is when he can hear himself only. The minimum form of reciting out loud is when he can hear himself and those who are close to him can hear him, and the maximum is limitless. End quote. InSharh al-Mudawwanahit adds: Whoever recites in his heart whilst praying is like one who does not recite at all. Hence it is permissible for one who is junub to recite in his heart. Ibn ‘Arafah said: Sahnoon ibn al-Qaasim heard that moving the tongue is acceptable for one who is reciting quietly, but it is better if he can hear himself. End quote fromMawaahib al-Jaleel(1/535).
Al-Mardaawi (may Allaah have mercy on him) said inal-Insaaf(2/44): The words “reciting as much as he can hear himself” mean that the worshipper must recite aloud in prayers where Qur’aan is recited quietly and say the takbeer and so on in such a way that he can hear himself. This is our view, and it is the view of our companions, and it was stated definitely by most of them. Shaykh Taqiy al-Deen [Ibn Taymiyah] favoured the view that it is sufficient to form the letters, even if he cannot hear himself, and he mentioned it as a view in his madhhab. I say: I favour this view. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) thought the view of the Maalikis and Shaykh al-Islam was more correct. He said:
With regard to the words “he says”, if we say that saying may be done with the tongue, is it essential that he can hear himself saying it? There is a difference of opinion among the scholars concerning this. Some of them say that there must be a sound that he can hear himself. This is the correct view; even if those who are next to him cannot hear him, he has to be able to hear himself. If he speaks without hearing himself, then there is no point in forming these words. But this view is weak. The correct view is that it is not essential that he be able to hear himself, because hearing is something extra to saying and speaking, and if something is extra to what is mentioned in the Sunnah, then the one who says that has to produce evidence for it. Based on that, if a person is certain that he has pronounced the words properly, but he did not hear himself, either because his hearing is weak or because of noise going on around him, or for some other reason, then the correct view is that all his words are acceptable and he does not have to do more than what is indicated by the texts, which is speaking. End quote fromal-Sharh al-Mumti’(3/25).
See also the answer to question no. 70577
Based on that, if you moved your tongue and lips in saying the takbeer, that is sufficient, but it is better if you say it in a voice that you can hear.
And Allaah knows best.

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Description of the Prayer, - Dought & clear, - * Saying Ameen out loud in Qunoot al-nawaazil (Qunoot of calamities)

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When a calamity befalls us, the Imam makes the dua of Qunoot. Do the worshippers behind the imam have to say “Ameen” loudly, or it is adequate to say it secretly? Is it permissible for the imam to rebuke the worshippers for not saying Ameen loudly? I would like you to provide us with evidence if it should be said loudly.
Praise be to Allaah.
The fuqaha’ differed concerning how the Ameen is to be said by the one who is praying behind an imam in Qunoot al-nawaazil.
The Hanafis are of the view that there is no Ameen in Qunoot al-nawaazil, because the Qunoot should be recited silently unless the imam recites Qunoot out loud.
The Shaafa’is and Hanbalis are of the view that the Ameen should be said out loud in Qunoot al-nawaazil.
According to the Maalikis, Qunoot al-nawaazil is not prescribed in the first place, and the Ameen belongs to the Qunoot; if the thing it belongs to is cancelled then it is cancelled too.
See:al-Mawsoo’ah al-Fiqhiyyah(1/116).
It says inMughni al-Mughtaaj(1/362): Note: The one who is praying behind the imam should speak out loud in five places: four places of saying Ameen: he should say Ameen with the imam (i.e., after he recites al-Faatihah); in his du’aa’ when he recites the morning Qunoot; in Qunoot of Witr in the second half of Ramadaan; and in Qunoot an-Naazilah (Qunoot of calamity) in the five daily prayers; and if the imam makes a mistake in his recitation and a person praying behind him corrects him. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If we say that Qunoot may be offered in the five daily prayers, if the prayer is one in which Qur’aan is recited out loud, then it is well known that the Qunoot should be recited out loud, and if the prayer is one in which Qur'aan is recited silently then Qunoot should also be recited out loud, as it is proven in the Sunnah that the Prophet (peace and blessings of Allaah be upon him) used to say Qunoot and the people would say Ameen behind him, and they could not have said Ameen unless he was saying Qunoot out lout. Based on this, it is Sunnah to recite Qunoot out loud even in a prayer in which Qur’aan is recited silently. End quote fromal-Sharh al-Mumti’(4/47).
Thus it is known that if the imam recites Qunoot out loud, it is prescribed for the person praying behind him to say the Ameen out loud, but he should not go to extremes in saying it out loud, in such a way that is contrary to proper focus (khushoo’) and tranquillity, as some people do, raising their voices as if they are on a demonstration and not at prayer.
It is not obligatory to say the Ameen out loud, rather it is mustahabb, just as the Ameen itself is not obligatory.
And Allaah knows best.

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Description of the Prayer, - Dought & clear, - * Whichis better, to join the imam whilst he is prostrating or to wait until hegets up?

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Is it permissible for the worshipper who missed a rak’ah and found the imam prostrating to say takbeer and then prostrate, or should he wait until the imam gets up?.
Praise be to Allaah.
If a person comes and finds the imam in a particular posture he should join the imam in whatever posture he is in. So if he comes and finds him prostrating, he should say takbeer and then prostrate, because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever you catch up with, pray, and whatever you missed, make it up.” And because the prostration that he does may be a cause of forgiveness of his sins, so he should not miss out on that. Hence he should prostrate and then stand up with his imam, but that is not counted as a rak’ah for him, because the rak’ah can only be caught up with if one catches up with the bowing (rukoo’). End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

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