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Tuesday, September 30, 2014

For children, - Prayer Stories: Congregational Prayers, Supplication Prayer, Muslim Dua



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A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island.
The two survivors, not knowing what else to do, agreed that they had no other recourse but to pray to Allah (SWT). However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.
The first thing they prayed for was food. The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man's parcel of land remained barren.
After a week, the first man was lonely and he decided to pray for a wife. The next day, another ship was wrecked, and the only survivor was a woman who swam to his side of the land. On the other side of the island, there was nothing.
Soon the first man prayed for a house, clothes, more food. The next day, like magic, all of these were given to him. However, the second man still had nothing.
Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island.
He considered the other man unworthy to receive Allah's (SWT) blessings, since none of his prayers had been answered.
As the ship was about to leave, the first man heard a voice from heaven booming, "Why are you leaving your companion on the island?"
"My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything."
"You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of my blessings."
"Tell me," the first man asked the voice, "What did he pray for that I should owe him anything?"
"He prayed that all your prayers be answered"
Conclusion: For all we know, our blessings are not the fruits of our prayers alone, but those of another praying for us (Congregational Prayers).
The Holy Prophet of Islam (saw) has said: when one prays, he should pray not only for himself but pray for others as well. Such prayers will be answered.
Imam Mohammed Baqir (as) has said: the most acceptable prayer is one that is offered for a Momin who is not present at the place.
And there are some among them who say: Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. Noble Qur'an (2:201)





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Menstruation and Post-Natal bleeding, - Dought& clear, - * Brownish discharge one day after menses ended



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My period began one day, then after that it stopped and I had a brown discharge. Then after that it came again (I mean my period is four days), then after one day there was nothing. I did ghusl and went to pray Taraweeh, and I prayed and read Qur’aan and fasted. Then the period came again at night. Do I have to make up that day? And the Qur’aan that I read, do I have to read it again?.
Praise be to Allaah.
The end of the period (tuhr) may be known from one of two signs: emission of the white discharge, which is known to women, or complete dryness, such that if one places a piece of cotton and the like on the site, it comes away clean with no trace of blood or yellow on it.
The menstruating woman may see blood for one or two days or more, then she may become pure for a day or more, then bleed again.
If the brownish discharge or spots appear after she has become pure (tuhr), then it is not regarded as menses. If that appears before she has become pure, then it is part of the period.
Based on that, we say:
1 – The ceasing of bleeding after the first day: if what is meant is that it was completely dry, then in the case you should do ghusl and pray and fast, because you have become pure. If it did not become completely dry, then it is still menses, and the brownish discharge that appeared after that is regarded as part of the period.
2 – If the bleeding stopped after four days and you saw the white discharge or it was completely dry, then you did right by doing ghusl and starting to pray and fast. If the bleeding resumed at night, then it is menses, but it does not affect your prayers and fasting on that day, so the prayers are valid and the fast is valid.
3 – With regard to reading Qur’aan, it is permissible for a menstruating woman. This has been discussed in the answer to question no. 2564. What is not allowed for a menstruating woman is touching the Mus-haf, so if she wants to read Qur’aan she should wear gloves or turn the pages of the Mus-haf with a handkerchief so that she will not be touching the Mus-haf directly.
Whatever the case, you do not have to read again what you had read of Qur’aan, and you will have the reward for that in sha Allaah.
And Allaah knows best.







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Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw a spot of blood – should she fast?



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When I went to the washroom to relieve myself I saw a spot of blood in the toilet, which made me worried and I was not sure whether I was menstruating, Should I pray and complete my fast or not?.
Praise be to Allaah.
It seems that a drop of blood is not menses, so it does not mean that you should stop praying and fasting.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who had a few spots of blood in Ramadaan, and this continued throughout the month, when she was fasting; is her fast valid?
He replied: Yes, her fast is valid. These spots do not count as anything because they come from a vein. End quote.
Fataawa al-Mar’ah al-Muslimah(1/137).
He also said:
The general principle is that once a woman’s menses has ended and she has definitely seen the tuhr or white discharge that signals the end of menses or nifaas, anything that appears after that, whether it is a brownish or yellowish discharge or spots of blood or wetness, none of that is menses so she should not stop praying or fasting, and she is allowed to have intercourse with her husband, because it is not menses.




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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Effects and purposes of Hajj



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I watched scenes of the pilgrims on TV, and saw them coming to visit the sacred House of Allaah. I was overwhelmed and my eyes filled with tears when I saw this great scene, and I wished that I could be with them and do this great deed.
My question is this: does this great gathering have any effect on the Muslims and the people of Islam? What should the pilgrim remember when he is facing the sacred House of Allaah?.
Praise be to Allaah.
We thank you for your question and appreciate your concern. We ask Allaah to bless those who perform Hajj with forgiveness of sins, and for those who have not done Hajj we ask Him to grant them what they hope for and save them from that which they fear.
The aims and purposes of Hajj and great and sublime. There follows an outline of some of them:
1 – A sense of connection with the Prophets (peace be upon them) from our father Ibraaheem who built the House, to our Prophet Muhammad the Messenger of Allaah (peace and blessings of Allaah be upon him) and his respect for the sanctity of Makkah. When the pilgrim visits the sacred places and performs the rituals, he remembers the visist of those pure Prophets to this sacred place.
Muslim (241) narrated that Ibn ‘Abbaas said: We traveled with the Messenger of Allaah (peace and blessings of Allaah be upon him) between Makkah and Madeenah, and we passed by a valley. He said, “What valley is this?” They said, “The valley of al-Azraq.” He said, “It is as if I can see Moosa the Messenger of Allaah (peace and blessings of Allaah be upon him) putting his fingers in his ears beseeching Allaah, reciting the Talbiyah and passing through this valley.”
Then we traveled on until we came to a mountain pass. He said, “What mountain pass is this?” They said, “Harsha or Lift.” He said, “It is as if I can see Yoonus on a red camel, wearing a woollen cloak, the reins of his camel made from fibres of date-palm, passing through this valley reciting the Talbiyah.”
2 – The whiteness and cleanness of the pilgrims’ clothes is a sign of inward purity, cleanness of heart and the purity of the message and the method. This means putting aside all adornment and showing humity, and it is a reminder of death when the deceased is shrouded in similar cloths. So it is as if he is preparing to meet Allaah.
3 – Entering ihraam from the meeqaat is a physical expression of worship and enslavement to Allaah, and of submission to His commands and laws. No one passes it (without entering ihraam) because it is a command from Allaah and a law that He has prescribed. This confirms the unity of the ummah and its following one system with nod differentiation or exemptions with regard to the definition of the meeqaats.
4 – Hajj is the symbol of Tawheed from the first moment the pilgrim enters ihraam. Jaabir ibn ‘Abd-Allaah said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he started to say the words of Tawheed, ‘“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).’”
Narrated by Muslim, 2137; see question no. 21617
5 – It is a reminder of the Hereafter when all the people come together in one place in ‘Arafah and elsewhere, with no differentiation between them. All of them are equal in this place and no one is better than anyone else.
6 – Hajj is a symbol of unity, because Hajj makes all people the same in their clothing, deeds, rituals, qiblah and the places they visit. So no one is better than anyone else, king or slave, rich or poor, are all the same.
So the people are equal in terms of rights and duties. They are equal in this sacred place, and differences in colour and nationality do not matter; no one has the right to differentiate between them.
Unity of feelings, unity of rituals.
Unity in purpose, unity in action.
Unity in words. “People come from Adam, and Adam came from dust. No Arab is superior to a non-Arab and no white man is superior to a black man, except in terms of piety (taqwa).”
More than two million Muslims all standing in one place, wearing the same clothes, sharing one aim, with one slogan, calling upon one Lord and following one Prophet… what unity can be greater than this?
Allaah says (interpretation of the meaning):
“Verily, those who disbelieved and hinder (men) from the path of Allaah, and from Al‑Masjid Al‑Haraam (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there [as regards its sanctity and pilgrimage (Hajj and ‘Umrah)] — and whoever inclines to evil actions therein or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
7 – It trains him to be content with modest clothing and accommodation, when he wears two pieces of cloth and it is sufficient for him, and his accommodation gives him just enough room to sleep.
8 – Terrifying the kaafirs and followers of misguidance with this huge gathering of Muslims. Even though they are scattered and different, the simple fact that they come together despite those differences at a certain time and in a certain place is indicative of their potential to unite at other times and in other places.
9 – Pointing out the importance of Muslims coming together and establishing harmony. For we see usually each person travelling on his own, whereas in Hajj we see people coming in groups.
10 – Getting to know the situation of the Muslims from trustworthy sources, since the Muslim can hear directly from his brother about the situation of his Muslim brothers in the land from which he has come.
11 –Exchanging benefits and experience among the Muslims in general.
12 – Meeting scholars and decision makers from all countries and studying the situation and needs of the Muslims, and the importance of cooperating with them.
13 – Achieving true submission to Allaah by standing in the holy places when the pilgrim leaves al-Masjid al-Haraam which is the best of spots, and standing in ‘Arafah.
14 – Forgiveness of sins, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does Hajj and does not speak any obscene words or commit any sin will go back cleansed of sin as on the day his mother bore him.”
15 – Opening the doors of hope to those who commit sin, and teaching them to give up their sin in these holy places, so that they will give up a lot of their bad habits during the period of Hajj and its rituals.
16 – Proclaiming that Islam is the religion of organization, because during Hajj the rituals and time are organized, with every action done in the place and at the time defined for it.
17 – Training oneself to spend in charitable ways and to avoid miserliness. The pilgrim spends a great deal of money for the sake of Hajj, on travel expenses, on the road and in the sacred places.
18 – Increasing piety and making the heart fit to honour the Symbols of Allaah. Allaah says (interpretation of the meaning):
“and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”
[al-Hajj 22:32]
19 – Training the rich to give up their distinct clothing and accommodation and making them equal with the poor in clothing and in the rituals of tawaaf, saa’i and stoning the jamaraat. This teaches them to be humble and to realise the insignificance of this worldly life.
20 – The pilgrim persists in worshipping and remembering Allaah during the days of Hajj, moving from one sacred place to the next, from one action to another. This is a kind of intensive training in worship and remembrance of Allaah.
21 – Training oneself to be kind to people – so the pilgrim guides those who are lost, teaches those who are ignorant, helps the poor, and supports the disabled and weak.
22 – Developing good characteristics such as forbearance and putting up with annoyance from people, because the pilgrim will inevitably be exposed to crowding and arguments, etc. Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”
[al-Baqarah 2:197]
23 – Training oneself to be patient and to put up with difficulties such as heat, long distances, being apart from one’s family, going back and forth between the holy sites and crowded conditions therein.
24 – Learning to give up one's usual habits and the things that one is comfortable with, because the pilgrim has to uncover his head and give up his regular clothes, and leave behind the accommodation, food and drink that he is used to.
25 – When the pilgrim does saa’i between al-Safa and al-Marwah, he remembers that the one who obeys Allaah and puts his trust in Him and turns to Him, He will not let him down, rather He will raise high the esteem in which he is held. When Haajar the mother of Ismaa’eel (peace be upon them both) said to Ibraaheem, “Has Allaah commanded you to do this?” he said, “Yes.” She said, “Then He will not let us down.” So Allaah raised high the esteem in which she was held and the people, including the Prophets, started to run between the two hills as she had done.
26 – Teaching oneself not to despair of the mercy of Allaah, no matter how great one's worries and distress. For the way out is in Allaah’s hand. The mother of Ismaa’eel thought her son was about to die, and she started to run from one mountain to the other, looking for a solution, and it came to her from a source she could never imagine when the angel came down and struck the ground, and out came the water of Zamzam with its healing for diseases of the heart and body.
27 – The pilgrim remembers that in doing these rituals he is the guest of the most Merciful. The gathering of Hajj is not at the invitation of any government or organization or king or president, rather it is the invitation of the Lord of the Worlds Who has made it an occasion on which the Muslims meet on a footing of equality in which no one is superior to anyone else. Allaah says (interpretation of the meaning):
“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj).
That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade)”
[al-Hajj 22:27-28]
Al-Nasaa’i (2578) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The guests of Allaah are three: the warrior for the sake of Allaah, the pilgrim performing Hajj and the pilgrim performing ‘Umrah.” Classed as saheeh by al-Albaani inSaheeh al-Nasaa’i, 2464.
28 – Strengthening bonds with the believers, as represented in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Your blood, your honour and your wealth are sacred to you as this day of yours in this month of yours in this land of yours is sacred.” Narrated by al-Bukhaari, 65; Muslim, 3180.
29 – The season of Hajj is distinguished by complete separation from the people of shirk and kufr who are forbidden to attend any part of it. It is forbidden for them to enter the Haram at any time, no matter what their purpose. Allaah says (interpretation of the meaning):
“O you who believe (in Allaah’s Oneness and in His Messenger Muhammad)! Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah, and in the Message of Muhammad) are Najasun (impure). So let them not come near Al‑Masjid Al-Haraam (at Makkah) after this year; and if you fear poverty, Allaah will enrich you if He wills, out of His Bounty. Surely, Allaah is All-Knowing, All-Wise”
[al-Tawbah 9:28]
Al-Bukhaari narrated that Abu Hurayrah said: “Abu Bakr (may Allaah be pleased with him) sent me as an announcer on that Hajj [which the Prophet (peace and blessings of Allaah be upon him) appointed Abu Bakr to lead in 9 AH], to announce on the Day of Sacrifice in Mina that after this year no mushrik might perform Hajj and no one might circumambulate the House naked.”
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhamamd and upon his family and companions.





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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Her period came before she reached the meeqaat, so she went to Jeddah, then she wanted to do ‘Umrah. From where should she enter ihraam?



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A woman came from Yemen with the intention of doing ‘Umrah, but before she reached the meeqaat she saw menstrual blood, so she went to Jeddah and stayed there for a week. Now she wants to do ‘Umrah. Should she enter ihraam from Jeddah or go to the meeqaat of Yalamlam and enter ihraam from there?.
Praise be to Allaah.
It should be noted that tahaarah (purity) is not a condition of ihraam, and the menstruating woman may enter ihraam for ‘Umrah or Hajj and do all the things that other pilgrims do, except for circumambulating the Ka’bah (tawaaf). It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “Asma’ bint ‘Umays gave birth to Muhammad ibn Abi Bakr in al- Shajarah, and the Messenger of Allaah (peace and blessings of Allaah be upon him) told Abu Bakr to tell her to do ghusl and enter ihraam.” Narrated by Muslim, 1209. Women who are menstruating or bleeding following childbirth come under the same rulings. And the Prophet (peace and blessings of Allaah be upon him) told ‘Aa’ishah, when she was menstruating, to do the same as other pilgrims did, apart from tawaaf around the Ka’bah. Narrated by al-Bukhaari, 1516.
If this woman did not enter ihraam for ‘umrah when she got her period, and she passed the meeqaat without intending to do ‘Umrah, then when she reached Jeddah she decided to do ‘Umrah, then there is nothing wrong with that, and she should enter ihraam from where she is in Jeddah, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is closer than that should (enter ihraam) from where he forms the intention.” Narrated by al-Bukhaari, 1524; Muslim, 1181 – i.e., whoever is closer than the meeqaat should enter ihraam from where he is.
But if she intended to do ‘Umrah from the moment she passed or came in line with the meeqaat, but she did not enter ihraam from that point, then she has to go back and enter ihraam from the meeqaat. If she does not do that and she enters ihraam from Jeddah, then she has to offer a sacrifice and slaughter a sheep in Makkah, and distribute it to the poor and needy of the Haram.
Ibn Qudaamah (may Allaah have mercy on him) said: In conclusion, whoever passes the meeqaat without ihraam, intending to perform the rituals, has to go back to it and enter ihraam from there, if he can, whether he passed it knowingly or unknowingly, whether he knew that this is haraam or not. If he goes back to it and enters ihraam from there, then he does not have to do anything else, and we do not know of any differing opinion concerning that. This is the view of Jaabir ibn Zayd, al-Hasan, Sa’eed ibn Jubayr, al-Thawri, al-Shaafa’i and others, because he has entered ihraam from the meeqaat from which he was commanded to enter ihraam, so he does not have to do anything. But if he entered ihraam from a point closer to Makkah than the meeqaat, then he has to offer a sacrifice.
Fromal-Mughni, 3/115
And Allaah knows best.




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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * She reached the age of puberty and died before the time of Hajj



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His daughter reached the age of puberty and died before the time of Hajj came. Does he have to do Hajj on her behalf?
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
Did she leave any wealth behind?
If the answer is yes,
Then he should do Hajj on her behalf.
And Allaah knows best.




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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Changing one’smind after thinking of going on Hajj or ‘Umrah



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If one is thinking of going on holiday, and the thought of doing Umrah comes up, then if they decide not to go to Umrah, but instead to go on a holiday elsewhere, is there anything wrong in this. I have always been told that you only go to Umrah and Hajj if there is a calling and it is your time to go. Just by discussing the possibility and then not going does not mean your time is here?
Praise be to Allaah.
With regard to the obligatory Hajj, one should hasten to do it, because the Prophet (peace and blessings of Allaah be upon him) said: “Hasten to do Hajj, for no one of you knows what will happen to him.” And ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said, “Whoever dies without having done Hajj when he had the means to do so, he might as well die as a Jew or as a Christian.”
With regard to supererogatory (naafil) Hajj or ‘Umrah, a person can change his mind, and he does not sin by doing so, so long as he has not started the rituals, because Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah” [al-Baqarah 2:196]
He may choose the time that suits him; even if he has resolved to travel (for that purpose) then changes his mind, there is nothing wrong with that.





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