For children, - Favourite Stories: Messenger of Allah (saww) said, Paradise is at the feet of Mothers

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The Arabic word for womb is "rahem." Rahem is derived from the word for mercy. In Islamic tradition, one of Allah's 99 beautiful names ( Asmaul Husna) is "Al-Raheem," or "the Most Merciful."
There exists, therefore, a unique connection between God and the womb. Through the womb, we get a glimpse of the Almighty's qualities and attributes. It nurtures, feeds and shelters us in the early stages of life. The womb can be viewed as one manifestation of divinity in the world.
Each of us should appreciate what we have in our mothers. They are our teachers and our role models. Every day with them is an opportunity to grow as a person. Every day away from them is a missed opportunity.
In other words, the debt we owe to our mothers is magnified due to the difficult nature of pregnancy - not to mention the nurturing and attention paid to us in infancy.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She got a yellowishdischarge afterforty days of nifaas; can she pray and fast?

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Directly after forty days (of nifaas) I fasted to make up what I owed from Ramadaan, and whilst I was fasting I found that there was a yellowish discharge with no blood, but this was the usual time for my period. My question is: is my fast valid or do I have to repeat it and make it up again? Please note that I am praying and I did not stop praying because most of the time I have the signs of tahaarah (being pure) and I did not see anything that would make me stop praying.
Praise be to Allaah.
The majority of scholars are of the view that the maximum length of nifaas is forty days; if the bleeding lasts any longer than that, then it is istihaadah (irregular bleeding) unless it happens at the usual time of menses, in which case it is menses.
See the answer to question no. 10488.
Based on this, if you saw blood after forty days and it coincided with the usual time of your period, then it is menses. As for yellowish discharge, it does not mean anything, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not regard yellowish and brownish discharge after tuhr (becoming pure) as being of any significance.” Narrated by Abu Dawood (307) and classed as saheeh by al-Albaani inSaheeh Abu Dawood.
You did right to continue praying and make up the fast you owed. May Allaah increase you in knowledge and guidance.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She miscarried the foetus at two months and stopped praying because she thought it was nifaas

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I had a miscarriage at approximately seven weeks. After the miscarriage I did not pray for fifteen days, out of ignorance on my part, because I thought that I came under the ruling of nifaas and I was bleeding.
Praise be to Allaah.
If a woman has a miscarriage when human features, such as the head and limbs had not yet appeared in it, not even the outlines thereof, then the bleeding that occurs is irregular bleeding and it does not mean that she cannot pray or fast. If human features had already appeared in it, then the bleeding is nifaas. The minimum period in which human features may appear is eighty-one days, as is explained in the answer to question no. 37784and 45564.
Based on that, you made a mistake when you stopped praying, and you have to make up these days according to the majority of scholars. Some scholars are of the view that prayers do not have to be made up in such cases, because one was unaware that prayer was obligatory at that time.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Based on this, if a person did not do the obligatory purification because the text had not reached him, such as if he ate camel meat and did not do wudoo’, then the text reached him and it became clear to him that wudoo’ was required in this case, or he prayed in a camel pen, then the text reached him and became apparent to him, does he have to make up what he missed? There are two opinions concerning that, both of which were narrated from Ahmad.
A similar case is a man who touches his penis and prays, then it becomes clear to him that it is obligatory to do wudoo’ after touching one’s penis.
The correct view in all these cases is that it is not obligatory to repeat them (the prayers), because Allaah forgives mistakes and forgetfulness, and because He says (interpretation of the meaning):
“And We never punish until We have sent a Messenger (to give warning)”
[al-Isra’ 17:15].
If the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning a particular matter did not reach a person, then it has not been proven to him that it is obligatory. Hence the Prophet (peace and blessings of Allaah be upon him) did not order ‘Umar and ‘Ammaar, when they became junub and ‘Umar did not pray but ‘Ammaar prayed after rolling in the dust, to make up or repeat their prayers. Similarly, he did not command Abu Dharr to repeat the prayers when he became junub and did not pray for several days. And he did not tell the Sahaabi who ate until he could distinguish the white thread from the black thread to make up his fast. And he did not command the one who had prayed facing Jerusalem before news of the abrogation of that ruling (i.e., facing Jerusalem when praying) reached him to make up the prayers.
Under this heading also comes the case of the woman who experiences istihaadah (irregular vaginal bleeding), if she does not pray for a while because she believes that prayer is not obligatory for her. There are two scholarly opinions as to whether she is obliged to make up the prayers, one of which is that she is not required to do so, as was narrated from Maalik and others, because in the case of the woman with istihaadah who said to the Prophet (peace and blessings of Allaah be upon him): “I experience severe and heavy bleeding that kept me from praying and fasting”, his response was to tell her what she should do in the future, and he did not tell her to make up the missed prayers. End quote fromMajmoo’ al-Fataawa(21/101).
But to be on the safe side, she may make up these prayers, by doing them in batches, according to what she is able to do. So she can pray five prayers for the first day, then five for the second day, and so on, until she has finished them all.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She mistakenly thought that her period hadfinished; she did ghusl and had intercourse with her husband, then more blood came

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My wife thought she completed her menses (although earlier than normal) and began praying. I then went to her. After the fajr prayer the next day. She then made ghusl and prayed Dhuhr. Is there any sin on me or my wife, and if so do I have to make kaffarah?
Praise be to Allaah.
If a woman thinks it most likely that her period has finished, and she sees the signs of tahaarah (being pure, i.e., after the period has ended), so she does ghusl, prays and has intercourse with her husband, then there is no sin on her for having intercourse, because it is an action that is permissible. What is forbidden is to have intercourse at the time of menstruation. If the menstrual blood comes back, then she is considered to be menstruating and she is not allowed to pray or have intercourse with her husband, because when the menstrual blood is flowing, the rulings attached to it apply. Its signs or features are well known to women, so a woman should not be too hasty in doing ghusl and starting to pray until she sees the white discharge which is the sign of tahaarah (purity), or she is completely dry in the case of one who does not experience the white discharge. Cessation of bleeding alone does not mean that she is now clean, rather she is clean when she sees the sign of tahaarah and when the usual time for her period to end has come. And Allaah knows best.

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Prayer, - Dought & clear, - * If he does ghusl following a wet dream, maniy continues to come out of him during theprayer

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May Allah reward you with good for answering my question, but I think that it needs further explanation of the issue of sprinkling hot water on the private part, because the wet dream occurred at the time of ‘Asr prayer, and I have a problem, which is that maniy and even madhiy continue to come out for a considerable period after they are first emitted. It often happens with me that one of them is emitted at the time of prayer, whether that is because of thinking or because of a wet dream, but in order not to miss the prayer, I sprinkle hot water (on my private part) so that whatever is left will come out. Please note that I do not feel any desire when I use this method. Now I am going to make up the fast of that day that I told you about, in sha Allah, but what should I do if maniy continues to come out whilst I am praying? Should I pray in that case?
Praise be to Allah.
Firstly:
We appreciate this further explanation and we ask Allah, may He be exalted, to help us and you avoid reprehensible words and actions.
Secondly:
If it does not come out continually all the time, then it does not come under the ruling on incontinence; rather it invalidates wudoo’ as soon as it comes out, even if that happens during the prayer. The one who is faced with that should stop praying, do wudoo’ and then repeat the prayer. He also has to do wash off whatever has gotten onto him if what came out was urine or madhiy, because they are both najis (impure), unlike maniy which is taahir (pure).
But the one who is praying should not interrupt his prayer unless he is certain that something has come out of him, because the basic principle is that he remains in a state of purity, and that which is certain cannot be changed by mere doubt or uncertainty.
If maniy came out of a person and he did ghusl for that, then more came out but without desire, then he does not have to do ghusl again, but it does invalidate his wudoo’.
See:ash-Sharh al-Mumti‘, 1/337
The scholars of the Standing Committee for Issuing Fatwas were asked: If I do wudoo’ for every prayer and then go out to the mosque, I always emit madhiy; can I pray, knowing that if I take a bath and go out, madhiy will come out without desire. So do I have to take a bath every time?
They replied:
If that comes out of you continually, then it comes under the same ruling as incontinence, and you have to do wudoo’ for every prayer when the time for it begins, then your prayer will be valid even if it comes out whilst you are praying. If it does not happen frequently with you, then you have to do wudoo’ as prescribed for prayer, after washing the penis and testicles. But you do not have to do ghusl (take a bath) for that. End quote.
Fataawa al-Lajnah ad-Daa’imah, 5/413
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: When I finish wudoo’ and go to pray, I feel that a drop of urine comes out of the penis; what should I do?
He replied: What you should do is pay no attention to that and ignore it, as the Muslim scholars have enjoined. Do not pay any attention to it and do not go and look at your penis to see if anything came out or not. If you seek refuge with Allah from the accursed Shaytaan and ignore it, it will go away, by Allah’s leave. But if you are absolutely certain about it, then it is essential to wash whatever the urine has gotten onto and repeat your wudoo’. Some people, if they feel any coolness on the head of the penis, think that something has come out. So if you are certain, then do what I have told you. What you have mentioned is not incontinence, because it stops and starts, whereas incontinence is ongoing and continual. But this happens after movement and one or two drops come out; this is not incontinence, because once a couple of drops have come out, it stops. In this case, he should wash it off and do wudoo’ again. He should always do this, and he should be patient and seek reward with Allah.
End quote fromLiqa’ al-Baab al-Maftooh, 15/184
And Allah knows best.

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Prayer, - Dought & clear, - * Whenwas prayer made obligatory? How did the Muslims pray before prayer was made obligatory?

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Is it true that prayer was made obligatory before the night of the Isra’? Did the Messenger pray in the manner that we pray now, with the same number of rak‘ahs? When was prayer made obligatory at these times and in the manner that we pray now?
Praise be to Allah.
Al-Bukhaari (349) and Muslim (162) narrated from Anas ibn Maalik (may Allah be pleased with him) the famous hadeeth of the Isra’ (Prophet’s Night Journey) in which it is reported that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Then Allah revealed what He revealed to me, and enjoined fifty prayers on me every day and night. I came back down to Moosa (blessings and peace of Allah be upon him) and he said: What did your Lord enjoin upon your ummah? I said: Fifty prayers. He said: Go back to your Lord and ask Him to reduce it... I kept going back and forth between my Lord, may He be blessed and exalted, and Moosa (peace be upon him), until He said: ‘O Muhammad, they are five prayers each day and night, for every prayer there will be a tenfold (reward), and that is fifty prayers.”
The scholars are unanimously agreed that the five daily prayers were not made obligatory until this night. See the answer to question no. 143111
See also Fath al-Baari by Ibn Rajab (2/104).
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
On the night of the Isra’, one and a half years before the Hijrah, Allah enjoined upon His Messenger (blessings and peace of Allah be upon him) the five daily prayers, and explained that there were conditions and essential parts and other matters having to do with them, bit by bit.
Tafseer Ibn Katheer (7/164).
Then Jibreel (peace be upon him) came down and taught the Prophet (blessings and peace of Allah be upon him) the times of the prayers:
Al-Bukhaari (522) and Muslim (611) narrated from Ibn Shihaab that ‘Umar ibn ‘Abd al-‘Azeez delayed the prayer one day. ‘Urwah ibn az-Zubayr entered upon him and told him that al-Mugheerah ibn Shu‘bah delayed the prayer one day when he was in Kufah, and Abu Mas‘ood al-Ansaari entered upon him and said: What is this, O Mugheerah? Do you not know that Jibreel came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed, then he prayed and the Messenger of Allah (blessings and peace of Allah be upon him) prayed. Then he said: This is what has been enjoined upon me. ‘Umar said to ‘Urwah: Think what you are narrating, O ‘Urwah! Is Jibreel the one who taught the Messenger of Allah (blessings and peace of Allah be upon him) the times of the prayers? ‘Urwah said: That is what Basheer ibn Abi Mas‘ood used to narrate from his father.
An-Nasaa’i (526) narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: Jibreel (peace be upon him) came to the Prophet (blessings and peace of Allah be upon him) when the sun had passed its zenith and said: Get up, O Muhammad. That was when the sun had passed the meridian. Then he waited until the (length of) a man’s shadow was equal to his height, then he came to him for ‘Asr and said: Get up, O Muhammad, and pray ‘Asr. Then he waited until the sun set, then he came to him and said: Get up and pray Maghrib. So he got up and prayed it when the sun had set fully. Then he waited until the twilight had disappeared, then he came and said: Get up and pray ‘Isha’, so he got up and prayed it… In this hadeeth it says: He (i.e., Jibreel) said: The period between two of these two times is the time to pray.
Classed as saheeh by al-Albaani in Saheeh an-Nasaa’i.
‘Abd ar-Razzaaq narrated in his Musannaf (1773) and Ibn Ishaaq narrated in his Seerah – as it says in Fath al-Baari (2/286) – that this happened on the morning after the night in which prayer was made obligatory.
Al-Qurtubi (may Allah have mercy on him) said:
(The scholars) did not differ concerning the fact that Jibreel (peace be upon him) came down on the morning following the night of the Isra’, when the sun passed its zenith, and taught the Prophet (blessings and peace of Allah be upon him) the prayer and its timings. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Jibreel’s explanation of the timings of the prayer came on the morning following the night of the Isra’. End quote.
Sharh al-‘Umdah (4/148)
When the five daily prayers were first made obligatory, each prayer was two rak‘ahs, then after the Hijrah, that was confirmed in the case of travel, and two rak‘ahs were added for those who are not travelling, except Maghrib, which remained as it was. Al-Bukhaari (3935) and Muslim (685) narrated that ‘Aa’ishah (may Allah be pleased with her) said: Prayer was enjoined with two rak‘ahs, then when the Prophet (blessings and peace of Allah be upon him) migrated, it was enjoined with four rak‘ahs, but prayer whilst travelling remained as it had originally been.
The Prophet (blessings and peace of Allah be upon him) and his Companions used to pray before the five daily prayers were made obligatory.
It says in al-Mawsoo‘ah al-Fiqhiyyah (27/52-53):
Prayer was originally enjoined in Makkah at the beginning of Islam, because there are Makkan verses that were revealed at the beginning of the Prophet’s mission that encourage praying. As for the five daily prayers in the form that is well-known, they were made obligatory on the night of the Isra’ and Mi‘raaj. End quote.
See also the answer to question no. 143111
Some of the scholars are of the view that prayer was made obligatory at the beginning, two rak‘ahs in the morning and two rak‘ahs in the afternoon.
Al-Haafiz (may Allah have mercy on him) said in al-Fath:
A number of scholars are of the view that before the Isra’ there was no obligatory prescribed prayer, but prayers were offered at night, without any number of rak‘ahs being specified. Al-Harbi was of the view that prayer was made obligatory, two rak‘ahs in the morning and two rak‘ahs in the afternoon. Ash-Shaafa‘i narrated from some of the scholars that prayer at night was obligatory, then it was abrogated by the verse (interpretation of the meaning): “So, recite you of the Quran as much as may be easy for you” [al-Muzammil 73:20]. So it became obligatory to pray for part of the night. Then that was abrogated by the five daily prayers. End quote.
He also said:
Before the Isra’, the Prophet (blessings and peace of Allah be upon him) definitely used to pray, as did his companions, but there is a scholarly difference of opinion as to whether any kind of prayer was made obligatory before the five daily prayers or not. It was said that what was obligatory at first was prayer before sunrise and prayer before sunset. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “and glorify the praises of your Lord before the rising of the sun, and before its setting” [Ta-Ha 20:130], and similar verses. End quote.
See also Tafseer Ibn ‘Atiyyah (1/204); at-Tahreer wa’t-Tanweer by Ibn ‘Ashoor (24/75).
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * If he catches up with the imam when he is bowing, what should he do?

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If I enter the mosque and the imam is bowing, if I bow with him will that rak’ah count for me, even though I have not recited al-Faatihah? Should I say one takbeer or two?.
Praise be to Allaah.
Firstly:
If a person enters the mosque when the imam is bowing, he should bow with him, and his will have caught up with the rak’ah if he joins the imam when he is bowing, even if he did not bow fully until after the imam stands up. Imam Abu Dawood said: I heard Ahmed being asked about a man who catches up with the imam when he is bowing; he says takbeer and bows, then the imam stands up. He said: If he placed his hands firmly on his knees before the imam stood up, then he has caught up with the rak’ah. End quote.
See:Masaa’il al-Imaam Ahmadby Abu Dawood, p. 35;Haashiyat al-Rawd, by Ibn Qaasim, 2/275;al-Majmoo, 4/215.
Then he should be at ease in bowing, and rise from bowing, and follow his imam.
Shaykh Ibn Baaz said: If a person catches up with the imam when he is bowing, that rak’ah counts for him, even if he does not say the tasbeeh until after the imam has stood up. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/245-246
Secondly:
If he catches up with him when he is bowing, then one takbeer is sufficient, i.e., the opening takbeer counts for the takbeer of bowing too. That was narrated from Zayd ibn Thaabit, Ibn ‘Umar, Sa’eed, ‘Ata’, al-Hasan and Ibraaheem al-Nakha’i. It was also the view of the four imams (Abu Haneefah, Maalik, al-Shaafa’i and Ahmad). Abu Dawood said: I said to Ahmad: What if I catch up with the imam when he is bowing? He said: One takbeer is sufficient for you. End quote.
Masaa’il al-Imam Ahmad, p. 35
That is because the time for bowing is usually too short to combine two takbeers, and because it is combining two acts of worship of the same type in the same place. The intention to bow does not cancel out the intention to start praying. So the pillar or essential part, namely the opening takbeer, suffices for the obligatory duty, namely the takbeer for bowing, just as tawaaf al-ifaadah suffices for the farewell tawaaf if it is done last of all.
Seeal-Mughni, 2/183;al-Qawaa’idby Ibn Rajab, number 18.
If a person can say two takbeers, one for starting the prayer and one for bowing, that is better. Abu Dawood said: I said to Ahmad: Is saying two takbeers dearer to you? He said: If he says two takbeers there is no dispute on the matter. End quote.
Masaa’il al-Imam Ahmad, p. 35
Shaykh Ibn Baaz was asked: If a person joins the prayer when the imam is bowing, should he say the takbeers for starting to pray and for bowing, or say takbeer once and bow?
He replied:
It is better and more on the safe side to say takbeer twice, once for starting to pray, which is a pillar or essential part of the prayer which must be done when he is standing, and the second time for bowing when he starts to bow. If he fears that he may miss the rak’ah, then the opening takbeer will suffice according to the more correct of the two scholarly opinions, because they are two acts of worship being combined at the same time and the greater will suffice for the lesser. And this rak’ah will count according to the majority of scholars. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/244-245
The one who is joining the prayer has to say the opening takbeer standing. If he says it whilst leaning forward to bow, it is not valid.
Al-Nawawi said inal-Majmoo’(4/111):
If a person catches up with the imam when he is bowing, he should say the opening takbeer standing, then say the takbeer for bowing as he is leaning forward to bow. If he says some of the opening takbeer when he is not standing upright, then his prayer does not count as an obligatory prayer, with no difference of opinion among the scholars on this point; it also does not count as a naafil prayer, according to the correct view. End quote.
Seeal-Mughni, 2/130
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharh al-Mumti’(4/123):
But there is a matter which must be discussed, which is that it is essential to say the opening takbeer when standing straight, before leaning forward, because if a person leans forward when saying the opening takbeer, he will have said the opening takbeer when he was not standing straight, and the opening takbeer must be said when standing straight. End quote.
Thirdly:
If he bows with the imam, that rak’ah counts for him even if he does not recite al-Faatihah. This is the view of the majority and it is the correct view, in sha Allah, because the Prophet (peace and blessings of Allaah be upon him) said to Abu Bakrah (may Allaah be pleased with him), when he came to the Prophet (peace and blessings of Allaah be upon him) when he was bowing and he bowed before he reached the row. He mentioned that to the Prophet (peace and blessings of Allaah be upon him) and he said: “May Allaah make you more keen, but do not do it again.” Narrated by al-Bukhaari, 783.
The point here is that if catching up with bowing did not count as catching up with the rak’ah with the imam, the Prophet (peace and blessings of Allaah be upon him) would have told him to make up that rak’ah in which he did not catch up with the recitation, but no such thing has been reported from him. This indicates that the one who catches up with bowing has caught up with the rak’ah.
See Silsilat al-Ahaadeeth al-Saheehah, p. 230.
Al-Shawkaan said: Similarly the Prophet (peace and blessings of Allaah be upon him) told the one who joins the prayer to do what the imam does, and it is known that this cannot be done unless he bows with his imam. If he starts to recite al-Faatihah, he has caught up with the imam in a state where he is not doing what his imam does, so he has disobeyed the command to follow the imam. End quote from an essay quoted by the author of‘Awn al-Ma’bood, 3/157
With regard to the evidence for it being obligatory to recite al-Faatihah in prayer, this is general in meaning and includes the one who joins the prayer late and the one who does not join the prayer late. This hadeeth specifically indicates that the obligation to recite al-Faatihah is waived for the one who catches up with his imam when he is bowing, so this hadeeth makes an exception from the general meaning of the other ahaadeeth.
SeeMajmoo’ al-Fataawa, 23/290
In the answer to question no. 74999we have explained that recitation of al-Faatihah is waived for the person praying behind an imam in two cases:
1 – If he catches up with the imam when he is bowing
2 – If he catches up with the imam just before he bows, and he cannot complete the recitation of al-Faatihah
SeeAhkaam Hudoor al-Masaajid(p. 141-143) by Shaykh ‘Abd-Allaah ibn Saalih al-Fawzaan.

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